## Jerusalem Talmud Maasrot Chapter 1 ###### Jerusalem Talmud Maasrot 1:1:1 [Jerusalem Talmud Maasrot 1:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:1) **משנה:** כְּלָל אָמְרוּ בַּמַּעְשְׂרוֹת כָּל שֶׁהוּא אוֹכֶל וְנִשְׁמָר וְגִידּוּלָיו מִן הָאָרֶץ חַיָיב בְּמַעְשְׂרוֹת. וְעוֹד כְּלָל אַחֵר אָמְרוּ כָּל שֶׁתְּחִילָּתוֹ אוֹכֶל וְסוֹפוֹ אוֹכֶל אַף עַל פִּי שֶׁשִּׁימְּרוֹ לְהוֹסִיף אוֹכֶל חַיָיב קָטוֹן וְגָדוֹל וְכָל שֶׁאֵין תְּחִילָּתוֹ אוֹכֶל אֲבָל סוֹפוֹ אוֹכֶל אֵינוֹ חַיָיב עַד שֶׁיֵּעָשֶׂה אוֹכֶל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** They declared a principle for tithes: Anything that is food¹, is guarded², and grows from the earth³, is subject to tithes. They declared another principle: Anything that is food from start to end⁴, even though it was kept to grow, is subject to tithes small or large. But anything that is not food from the start but at the end is food⁵, is not subject to tithes until it becomes food. footnotes: ¹ But not industrial crops such as indigo. ² This excludes wild growing berries, etc. ³ This excludes mushrooms and truffles which take their nourishment from decaying plants. ⁴ For example lettuce and most vegetables which could be eaten even if very small. These are subject to tithes when harvested. ⁵ Such as fruits, inedible in the early stages of development. ###### Jerusalem Talmud Maasrot 1:1:2 [Jerusalem Talmud Maasrot 1:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:2) **הלכה:** כְּלָל אָמְרוּ בְמַעְשְׂרוֹת כו׳. כְּתִיב עַשֵּׂר תְּעַשֵּׂר אֵת כָּל תְּבוּאַת זַרְעֶךָ. הָיִיתִי אוֹמֵר כָּל הַדְּבָרִים יְהוּ חַיָיבִין בְּמַעְשְׂרוֹת. תַּלמוּד לוֹמַר אֵת כָּל תְּבוּאַת זַרְעֶךָ רִיבָה. וְרִיבָה שְׁאָר זֵירְעוֹנִי גִינָּה שֶׁאֵין נֶאֱכָלִין· כְְּתִיב תְּבוּאַת זַרְעֶךָ. וּכְתִיב הַיּוֹצֵא הַשָּׂדֶה שָׁנָה שָׁנָה. הָא כֵיצַד. טוֹל מִבֵּנְתַיִים דָּבָר שֶׁהוּא אוֹכֶל וְנִשְׁמָר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “They declared a principle for tithes, etc.” It is written (*Deut*. 14:22): “You should certainly tithe all produce of your seed.” I would say, everything is subject to tithes. The verse says, “*all* produce of your seed,” this includes. Does it include garden seeds that are not eaten? It is written: “produce of your seed,” and it is written: “which your field produces every year.” How is that? Take from among them anything that is food and is guarded⁷. 105). The Babli frequently (*Berakhot* 36b, *Pesaḥim* 44a, *Beẓah* 3b, *Yebamot* 81b, *Nedarim* 51a, *Bekhorot*54b, *Ḥulin* 120b) insists that the second verse restricts tithes in biblical law to grain, grapes and wine, and olives and olive oil. All other tithes are considered only rabbinic. The Yerushalmi here, by not quoting the second verse explicitly, extends biblical obligations of tithe to all fruits. However, for practical purposes the Yerushalmi declares all tithes, including grain, wine, and oil, as voluntary (rabbinic) obligations in force since the return from Babylonian captivity (*Ševi‘it* Chapter 6, Notes 11–13). Therefore, the biblical law as explained here is applicable only to the past, from Joshua to the destruction of the first Temple, and the future, the days of the Messiah. The paragraph here is shorthand for the detailed discussion, transmitted, e.g., in *Sifry Deut*. 105. Since v. 22 speaks of *all* produce, one could think that all produce is subject to tithes, including industrial crops like indigo and madder. Since v. 23 requires the tithe to be eaten, industrial crops are excluded. Nevertheless, the expression “all” must include produce not otherwise mentioned. Since v. 23 speaks only of grain, wine, and oil, it follows that v. 22 includes all other fruits and seeds. However, v. 23 excludes seeds that are not food. The *Sifry* goes on to include vegetables that are not seeds from the verse *Lev*. 27:30: “All tithe from the earth, from seeds of the earth, from fruits of trees, belongs to the Eternal.” Here, “from the earth” is taken to denote vegetable food that is neither seed nor tree fruit. While *Lev*. 27:30 is discussed in the next paragraph in parallel to *Deut*. 14:22–23, the argument of the *Sifry* is not mentioned and in the Yerushalmi it is the generally accepted opinion that tithes of vegetables are purely rabbinical, cf. Note 17.. footnotes: ⁷ The argument is rather cryptic since it also involves v. 23 which is not mentioned in the text. The full text of the verses is: “You should certainly tithe all produce of your seed which your field produces every year. Then you should eat before the Eternal, your God, at the place He will choose to let His Name dwell there, the tithe of your grain, your cider, and your oil, as well as the firstborn of your cattle and sheep, so that you shall learn to fear the Eternal, your God, all the days.” While the second verse refers only to Second Tithe, the insistence of the first verse. עשׂר תעשׂר, “you should certainly tithe”, is taken to mean that the rules apply to both tithes equally (Sifry Deut ###### Jerusalem Talmud Maasrot 1:1:3 [Jerusalem Talmud Maasrot 1:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:3) אִית דְּבָעֵי מִישְׁמְעִינָהּ מִן הָדָא. עַשֵּׂר תְּעַשֵּׂר כְּלָל. אֵת כָּל תְּבוּאַת זַרְעֶךָ פְּרָט. כְּלָל וּפְרָט אֵין בִּכְלָל אֶלָּא מַה שֶׁבִּפְרָט. אֵין לִי אֶלָּא תְבוּאָה. קִיטְנִית מְנַיִין. תַּלמוּד לוֹמַר וְכָל מַעֲשֵׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיי הוּא. לְרַבּוֹת זֶרַע שׁוּם שַׁחֲלַיִים וְגַרְגִּר. אוֹ יָכוֹל שֶׁאֲנִי מַרְבֶּה לוּף הָעֶלְיוֹן וְזֶרַע כְּרֵישִׁין זֶרַע בְּצָלִים זֶרַע לֶפֶת וּצְנוֹנוֹת וּשְׁאָר זֵירְעוֹנִי גִינָּה שֶׁאֵין נֶאֱכָלִין. תַּלמוּד לוֹמַר מִזֶּרַע הָאָרֶץ. וְלֹא כָל זֶרַע הָאָרֶץ. פְּרִי הָעֵץ לְרַבּוֹת כָּל פֵּירוֹת הָאִילָן. יָכוֹל שֶׁאֲנִי מַרְבֶּה חָרוּבֵי שִׁיטָּה וְצַלְמוֹנָה וְחָרוּבֵי גְרוֹרָה. תַּלמוּד לוֹמַר מִפְּרִי הָעֵץ לֹא כָּל פֵּירוֹת הָאִילָן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Some want to understand it from the following⁸ 12(9); *Sifry Deut*. 105.: (*Deut*. 14:22): “You should certainly tithe,” a general statement. “All grain⁹ of your seed,” a detail. For every general statement followed by a detail, the general statement only implies the detail. That means, only grain. From where legumes? The verse says (*Lev*. 27:30): “All tithe from the earth, from seeds of the earth, from the fruit of the tree, belongs to the Eternal.” This includes seeds of garlic, cress¹⁰ 4:6) Arabic חבּ אל-רשאד. and rocket¹¹ 9:1.. I might think to add the upper part of arum¹² and the seeds of vetch, the seeds of onions, the seeds of turnips and radishes, and all other garden seeds that are not eaten; the verse says, “from¹³ seeds of the earth,” and not all seeds of the earth. (*Lev*. 27:30) “From fruits of trees,” to include all fruits of trees. I might think to add acacia¹⁴ and *Sifry* sources read שקמה “sycamore”. and *ṣalmona*¹⁵ 16:6. Cf. also *Sulmo*, later *Sulmona*, birth place of Ovid (E. G.).} However, since the other two kinds are trees, the word also must denote a tree, possibly connected with Accadic *ṣulmu* “black (tree)”. pods, and carobs from dry land¹⁶ reads גרידה “(earth) dry and hard”. This is the basis of the translation, rather than גדירה “fenced in”. In *Sifry* most mss. read גירודה (variant of גרידה, cf. Levy’s Dictionary, vol. 1, p. 357a); one ms. reads גירוגא “willow basket”.; the verse says, “from¹³ fruits of trees,” not all fruits of trees. footnotes: ⁸ Sifra Beḥuqotai Pereq ⁹ While תבוּאה in biblical Hebrew means “yield” in general, its meaning in rabbinic legal texts is limited to “grain”. ¹⁰ This is the meaning of Syriac תחלא and of Maimonides’ (Ma‘serot ¹¹ Cf. Śevi‘it ¹² The inedible part carrying the seeds. ¹³ Talmudic interpretation gives to a prefix מ a partitive meaning. ¹⁴ Some Sifra ¹⁵ The commentators take צלמונה as a place name. {A place צלמון is mentioned in Mishnah Yebamot ¹⁶ Sifra ¹³ Talmudic interpretation gives to a prefix מ a partitive meaning. ###### Jerusalem Talmud Maasrot 1:1:4 [Jerusalem Talmud Maasrot 1:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:4) יְרָקוֹת מְנַיִין. אִיסִּי בֶּן יְהוּדָה אוֹמֵר הַמַּעְשְׂרוֹת לִירָקוֹת מִדִּבְרֵיהֶן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Vegetables from where? Issy ben Jehudah says, tithes of vegetables are from their words¹⁷. footnotes: ¹⁷ It is not clear whether the obligation to tithe vegetables is an original institution of Ezra or an addition from later times. ###### Jerusalem Talmud Maasrot 1:1:5 [Jerusalem Talmud Maasrot 1:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:5) רַב חִסְדָּא אָמַר הִבְקִיר קָמָה וְחָזַר וְזָכָה בָהּ וְעָבַר וְהִפְרִישׁ מֵהֶן תְּרוּמָה הֲרֵי זוֹ תְרוּמָה. מַה בֵּין קָמָה לַשִּׁיבֳּלִין. קָמָה עַד שֶׁלֹּא הִבְקִירָהּ עָבַר וְהִפְרִישׁ מִמֶּנָּה תְרוּמָה אֵינָהּ תְּרוּמָה· שִׁבֳּלִין עַד שֶׁלֹּא הִבְקִירָהּ עָבַר וְהִפְרִישׁ מֵהֶן תְּרוּמָה הֲרֵי זוֹ תְרוּמָה. רַב חִינְנָא בְשֵׁם רַב חִסְדָּא אַף בְּהֶקְדֵּשׁ כֵּן. מִילֵּיהוֹן דְּרַבָּנִין פְּלִיגִן. דְּאָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. וּבָא הַלֵּוִי כִּי אֵין לוֹ חֶלֶק וְנַחֲלָה עִמָּךְ. מִמָּה שֶׁיֵּשׁ לָךְ וְאֵין לוֹ אַתְּ חַיָיב לִיתֵּן לוֹ. יָצָא לֶקֶט שֶׁיָּדָךְ וְיָדוֹ שָׁוִין בּוֹ. הִיא לֶקֶט הִיא שִׁכְחָה הִיא פֵיאָה הִיא הֶבְקֵר. אָמַר רִבִּי יוֹחָנָן חֲבוּרָה הָיָה מַקְשָׁה הֲרֵי הֶקְדֵּשׁ הֲרֵי אֵין יָדָךְ וְיָדוֹ שָׁוִין כְּמִי שֶׁיָּדָךְ וְיָדוֹ שָׁוִין. אָמַר רִבִּי אִילָא מַה נָן קַיָימִין. אִם בְּשֶׁנִּתְמָרֵחַ הַכְּרִי בִּרְשׁוּת הַהֶבְקֵר וּבִרְשׁוּת הַהֶקְדֵּשׁ אָמְרָה תוֹרָה רֵאשִׁית דְּגָנְךָ וְלֹא שֶׁל הֶבְקֵר רֵאשִׁית דְּגָנְךָ וְלֹא שֶׁל הַהֶקְדֵּשׁ. אֶלָּא כִי נָן קַיָימִין בְּשֶׁהִבְקִיר שִׁיבֳּלִין וְחָזַר וְזָכָה בָהֶן. בְּהֶפְקֵר פָּטוּר. בְּהֶקְדֵּשׁ חַיָיב. בְּהֶבְקֵר פָּטוּר מִן הַהִיא דְּאָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. וּבָא הַלֵּוִי כִּי אֵין לוֹ חֶלֶק וְנַחֲלָה עִמָּךְ. בְּמָה שֶׁיֵּשׁ לָךְ וְאֵין לוֹ אַתְּ חַיָיב לִיתֵּן לוֹ. יָצָא הֶבְקֵר שֶׁיָּדָךְ וְיָדוֹ שָׁוִין בּוֹ. בְּהֶקְדֵּשׁ חַיָיב. מִן הָדָא הִקְדִּישׁ קָמָה וּפָדָה קָמָה חַיָיב. מַה בֵּין הֶבְקֵר מַה בֵּין הֶקְדֵּשׁ. הֶבְקֵר יָצָא יְדֵי הַכֹּל. הֶקְדֵּשׁ לֹא יָצָא יְדֵי הַגִּזְבָּר. אָמַר רִבִּי אָבִין אֲפִילוּ יְדֵי הַבְּעָלִים לֹא יָצָא. מֵאַחַר שֶׁאָמַר לוֹ פְּדֵה אַתְּ רִאשׁוֹן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rav Ḥisda said, if somebody declared his standing grain ownerless, came back and retook possession, and illegally gave heave, that is heave¹⁸. 18:4. In general, if somebody gives heave and tithes from exempt produce, his action is invalid and no sanctity is attached to the heave given. Standing grain is not under any obligation of heave. The obligation of heave and tithes falls on the grain when it is stored after threshing but there is a latent obligation from the time it is cut since then it is potential commercial produce. Therefore, if heave was given from standing grain, that is an invalid act; if heave was given from cut ears of grain, this is against the rules but valid. If the exempt produce was cut while in the possession of its owner, a latent obligation is on it which can be activated by his giving heave and tithes “illegally”, i. e., against the rules. In the Babli (*Nedarim* 44b, *Baba Qama* 28a,94a, *Temurah* 6a, *Ḥulin* 134b, *Niddah* 51a), a similar principle is established using the grape harvest as an example. The entire argument disregards the opinion of R. Yose [*Peah*6:1 (fol. 19b), *Demay* 3:2 (fol. 23b), *Nedarim* 4:10 (fol. 38d)] who rejects the concept of ownerless property and holds that the owner has full responsibility for his abandoned property until it is taken up and acquired by another person.. What is the difference between standing grain and ears of grain? Standing grain, if he illegally gave heave before he declared it ownerless, that is not heave. Ears, if he illegally gave heave before he declared them ownerless, that is heave. Rav Ḥinena in the name of Rav Ḥisda, the same applies to a dedicated crop¹⁹ Mishnah 4:5.. The words of the rabbis disagree, since Rebbi Joḥanan said in the name of Rebbi Yannai²⁰ 1:5 (fol. 40d), *Ḥallah*1:3 (fol. 57c), *Nedarim* 4:10 (fol. 38d); as tannaïtic statement *Sifry Deut*. 109.: (*Deut*. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obliged to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. Gleanings, forgotten sheaves, *peah*, and abandoned property are all equal. Rebbi Joḥanan said, the company did ask: But dedications, where your and his hands are not equal, are treated²¹ as if your and his hands were equal. Said Rebbi Ila, what are we talking about? If the heap was made when it was ownerless or dedicated, the Torah said (*Deut*. 18:4) “the first of *your* grain”, not the ownerless, “the first of *your* grain”, not Temple property. But we must be talking about ears that he declared ownerless and of which he retook possession. If they were ownerless, he would be free, if dedicated, he would be obligated. If they were ownerless, he would be free, since Rebbi Joḥanan said in the name of Rebbi Yannai: (*Deut*. 14:29) “The Levite shall come, because he has neither part nor inheritance with you.” You are obligated to give him from what you have but he has not. This excludes gleanings for which your and his hands are equal. If dedicated, he would be obligated, from the following²² 4:5.: “If somebody dedicated standing produce and redeemed it standing, it is obligated.” What is the difference between ownerless and dedicated? Ownerless [property] is outside the power of everybody, dedicated [property] is not outside the power of the Temple treasurer. Rebbi Abin said, it did not even go outside the power of its owners since he must say to him you redeem first²³10).. footnotes: ¹⁸ Produce collected from ownerless property is not subject to heave and tithes, as deduced later in this paragraph from Deut ¹⁹ As indicated below, a crop which is Temple property is exempt from heave and tithes, as well as from the gifts to the poor. Rav Ḥisda wants to extend this exemption to standing grain which was dedicated to the Temple and redeemed while standing. In that case, there certainly is no exemption from the gifts to the poor, Peah ²⁰ Terumot ²¹ By Rav Ḥisda. One continues to show that Rav Ḥisda’s statement is wrong. ²² Mishnah Peah ²³ The prior owner of dedicated property retains the right of first refusal when the Temple wants to sell the property (Sifra Beḥuqotay Pereq ###### Jerusalem Talmud Maasrot 1:1:6 [Jerusalem Talmud Maasrot 1:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:6) רִבִּי זְעִירָא רִבִּי יָסָא בְּשֵׁם רִבִּי לָעְזָר הַזּוֹרֵעַ שְׂדֵה הֶבְקֵר חַיָיב בְּמַעְשְׂרוֹת. רִבִּי יוֹנָה מַפִּיק לִישְׁנָא בְּזָכָה בִשְׂדֵה הֶבְקֵר וְגִידוּלֶיהָ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeїra, Rebbi Yasa in the name of Rebbi Eleazar: If somebody sowed an ownerless field, the crop is subject to tithes. Rebbi Jonah offers the language: Because he acquired the ownerless field and its growth²⁴ 54a/b). Therefore, sowing a field (including preparing it for sowing) is an act of acquisition and the grain never grows as ownerless.. footnotes: ²⁴ Any agricultural work on an ownerless field is an acquisition (Babli Baba Qama ###### Jerusalem Talmud Maasrot 1:1:7 [Jerusalem Talmud Maasrot 1:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:7) רִבִּי חִיָיא בַּר אָדָא בְּעָא קוֹמֵי רִבִּי יוֹחָנָן כְּמֵהִין וּפִטְרִיּוֹת מָהוּ שֶׁיְּהוּ חַיָיבִין בְּמַעְשְׂרוֹת. אָמַר לֵיהּ רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי סִימַיי כְּתִיב עַשֵּׂר תְּעַשֵּׂר אֵת כָּל תְּבוּאַת זַרְעֶךָ. דָּבָר שֶׁהוּא נִזְרָע וּמַצְמִיחַ. יָצְאוּ כְּמֵהִין וּפִטְרִיּוֹת שֶׁאֵינָן נִזְרָעוֹת וּמַצְמִיחוֹת. רִבִּי יוֹנָה מַפִּיק לִישְׁנָא מִפְּנֵי שֶׁהָאָרֶץ פּוֹלְטָתָן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥiyya bar Ada asked before Rebbi Joḥanan: Are truffles and mushrooms obligated for tithes? Rebbi Joḥanan said to him in the name of Rebbi Simai, it is written (*Deut*. 14:22): “You should certainly tithe all produce of your seed.” Anything which is sown and grows. This excludes truffles and mushrooms which grow but are not sown²⁶. Rebbi Jonah offers the language: Because the earth extrudes them²⁷. footnotes: ²⁶ They reproduce by spores, not seeds. ²⁷ Lacking chlorophyll, they live not on air and earth but on decaying organic matter. ###### Jerusalem Talmud Maasrot 1:1:8 [Jerusalem Talmud Maasrot 1:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:8) אַף עַל פִּי שֶׁהוּא שׁוֹמְרוּ לְהוֹסִיף אוֹכֶל חַיָיב קָטוֹן וְגָדוֹל. הָא אִם אֵינוֹ שׁוֹמְרוֹ לְהוֹסִיף אוֹכֶל. אֵינוֹ חַיָיב קָטוֹן וְגָדוֹל. רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ זוֹ לְהוֹצִיא מִדִּבְרֵי רַבָּן גַּמְלִיאֵל. דְּתַנִּינָן תַּמָּן רַבָּן גַּמְלִיאֵל אוֹמֵר תְּמָרוֹת שֶׁל תִּלְתָּן שֶׁל חַרְדָּל וְשֶׁל פּוּל לָבָן חַיָיבוֹת בְּמַעְשְׂרוֹת. אָמַר רִבִּי יוֹסֵי וְכִי מַחְמַת הָאוֹכֶל רַבָּן גַּמְלִיאֵל מְחַיֵיב מֵעַתָּה אֲפִילוּ יַרְקָן. אֶלָּא רַבָּן גַּמְלִיאֵל אוֹמֵר חֲשׁוּבוֹת הֵן לְאוֹכֶל. וְרַבָּנִן אָמְרֵי אֵין חֲשׁוּבוֹת לְאוֹכֶל. וְעוֹד מִן הָדָה דְּתַנֵּי אוֹמַר רִבִּי יוֹשֻׁעַ מִיָּמַיי לֹא מְלֵאָנִי לִבִּי לוֹמַר לְאָדָם צֵא וּלְקוֹט לָךְ תְּמָרוֹת שֶׁל תִּלְתָּן וְשֶׁל חַרְדָּל וְשֶׁל פּוּל הַלָּבָן וּשְׁלוֹק לְפוֹטְרוֹ מִן הַמַּעְשְׂרוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Even though it was kept to grow it is subject to tithes small or large.²⁸” Does this imply that if it was not kept to grow it is not subject to tithes small or large? Rebbi Immi in the name of Rebbi Simeon ben Laqish: To exclude the words of Rabban Gamliel as we have stated there: “Rabban Gamliel says, flower buds of fenugreek, mustard, and white beans are subject to tithes.” Rebbi Yasa said, did Rabban Gamliel obligate them because of food²⁹? If it were so, what about their greenery? But Rabban Gamliel says, they are important as food, but the rabbis say, they are not important as food. In addition, from what we are stating³⁰: “Rebbi Joshua said, I never wanted to tell anybody go, collect flower buds of fenugreek, mustard, and white beans and cook them, to free them from tithes³¹.” footnotes: ²⁸ Quote from the Mishnah. ²⁹ The seeds of fenugreek, mustard, and beans are food and subject to heave and tithes. Should this imply that any other part of these plants is also subject to heave and tithes? By the time the seeds are ripe and edible, the remainder of the chalice, developed from the flower buds, has turned into wood and is inedible. This is the opposite of the case of the Mishnah, parts of plants that are food at the beginning but non-food at the end. ³⁰ Tosephta 3:7. There, the name is R. Joshua ben Qabusai. ³¹ While he agrees with the rabbis that these flower buds (which, it seems, have to be cooked to become edible) are free from tithes, he did not want to state this publicly since Rabban Gamliel objected. ###### Jerusalem Talmud Maasrot 1:1:9 [Jerusalem Talmud Maasrot 1:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:9) תַּנֵּי כָּל שֶׁתְּחִילָּתוֹ אוֹכֶל וְאֵין סוֹפוֹ אוֹכֶל מַה אִית לָךְ כְּהָדָא דְתַנֵּי הַמְּקַיֵים מְלֵיאָה שֶׁל אַכְרוֹעַ לִזְרוֹעַ בָּטְלָה דַעְתּוֹ. קְלָחִין יְחִידִין לֹא בָטְלָה דַעְתּוֹ. אָמַר רִבִּי יוֹנָה וְהוּא שֶׁלִּיקֵּט יָרָק. אֲבָל לֹא לִקֶּט יָרָק כָּךְ אָנוּ אוֹמְרִים עֵצִים חַיָיבִין בְּמַעְשְׂרוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated³²: “Everything that is food at the start but not at the end.” What is this? As we stated: “He who keeps the castor plant³³ for seeds, his opinion is inoperative³⁴; for single stalks it is not inoperative³⁵.” Rebbi Jonah said, only if he collected greens³⁶. But if he did not collect greens, do we say that wood is subject to tithes? footnotes: ³² Tosephta 1:1. In the Vienna ms., the Tosephta is rudimentary as quoted here. In the Erfurt ms., it continues: For example, if somebody keeps vegetables for their seeds, they are obligated at the start and free at the end. ³³ Arabic ח̇רוע identification by H. L. Fleischer. ³⁴ Since nobody plants an entire field for seeding (not to extract industrial oil from the seeds), his action does not follow agricultural practice and does not free from tithes. ³⁵ Since every farmer will produce some seeds for next year’s crop. ³⁶ If he never used the plant as food when it still was edible, it is not food and is free from heave and tithes in all respects. ###### Jerusalem Talmud Maasrot 1:1:10 [Jerusalem Talmud Maasrot 1:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:1:10) וְכָל שֶׁאֵין תְּחִילָּתוֹ אוֹכֶל אֲבָל סוֹפוֹ אוֹכֶל אֵינוֹ חַיָיב עַד שֶׁיֵּעָשֶׂה אוֹכֶל. מַה אִית לָךְ כְּהָדָא. דְּתַנִּינָן דְּבַתְרָה מֵאֵימָתַי פֵּירוֹת חַיָיבִין בְּמַעְשְׂרוֹת תְּאֵינִים מִשֶּׁיַּבְחִילוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “But anything that is not food from the start but at the end is food, is not subject to tithes until it becomes food.” What is that? That is what we have stated next: “From when are fruits subject to tithes? Figs from the moment they start to ripen.³⁷” footnotes: ³⁷ The last sentence of the first Mishnah is the introduction to the following Mishnaiot. ###### Jerusalem Talmud Maasrot 1:2:1 [Jerusalem Talmud Maasrot 1:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:1) **משנה:** מֵאֵימָתַי הַפֵּירוֹת חַיָיבִין בְּמַעְשְׂרוֹת תְּאֵינִים מִשֶּׁיַּבְחִילוּ. וְהָעֲנָבִים וְהַבְּאוּשִׁין מִשֶּׁהִבְאִישׁוּ. הָאוֹג וְהַתּוּתִים מִשֶׁיַּאְדִּימוּ וְכָל הָאֲדוֹמִים מִשֶׁיַּאְדִּימוּ. הָרִימּוֹנִים מִשֶׁיִּמַּסּוּ. הַתְּמָרִים מִשֶׁיַטִּילוּ שְׂאוֹר. הַפֶּרְסִיקִין מִשֶׁיַּטִּילוּ גִידִין. וְהָאֶגּוֹזִים מִשֶׁיֵּעָשׂוּ מְגוֹרָה. רִבִּי יְהוּדָה אוֹמֵר הָאֶגּוֹזִים וְהַשְּׁקֵידִים מִשֶּׁיַעֲשׂוּ קְלִיפָּה. הֶחָרוּבִין מִשֶּׁיִּנָּקֵידוּ וְכָל הַשְּׁחוֹרִים מִשֶּׁיִּנָּקֵידוּ. וְהָאֲגָסִים וְהַקְּרוּסְטוֹמֵלִין וְהַפָּרִישִׂין וְהַחִזְרָרִין מִשֶּׁיִּקָּרֵיחוּ וְכָל הַלְּבָנִים מִשֶּׁיִּקָּרֵחוּ. הַתִּלְתָּן כְּדֵי שֶׁתִּצְמַח. הַתְּבוּאָה וְהַזֵּיתִים מִשֶּׁיַּכְנִיסוּ שְׁלִישׁ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** From when are fruits subject to tithes? Figs from the moment they start to ripen, grapes and wild grapes when they start to produce sap. Sumac and mulberries when they start to become red, and all red fruits when they start to become red. Pomegranates when they become soft, dates when they start to become bloated. Peaches when they get stripes, walnuts when they form a container. Rebbi Jehudah says, walnuts and almonds when they develop a shell. Carobs from when they become spotted, and all black ones when they become spotted⁶⁶. Pears, golden apples, quince, and sorbs⁶⁷ 1:4, Notes 73,74., when they get bald⁶⁸, and all white ones when they get bald. Fenugreek so that a new plant grows⁶⁹. And olives when they contain a third⁷⁰ 4:9, Note 104. It really means that the olives, when pressed, yield one ninth of the amount of oil recoverable from ripe fruits.. footnotes: ⁶⁶ When the originally green pods start developing black spots. ⁶⁷ These trees have been identified in Kilaim ⁶⁸ When they lose their down-like small hairs. ⁶⁹ When the fenugreek seeds will produce new plants. ⁷⁰ This has been explained in Ševi‘it ###### Jerusalem Talmud Maasrot 1:2:2 [Jerusalem Talmud Maasrot 1:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:2) **הלכה:** בִּיחִילוּ רִבִּי חִיָיה בַּר וָוא אָמַר חָיְתָה. כְּמַה דְתֵימַר וְגַם נַפְשָׁם בָּחֲלָה בִי. רִבִּי אַבָּא בַּר יַעֲקֹב מִשֵּׁם רִבִּי יוֹחָנָן מִשֶׁיַּאֲדִימוּ פְנֵיהֶם. וְכָל הַתְּאֵנִים פִּיהֶם מַאֲדִימוֹת. רִבִּי תַנְחוּם בַּר מָרִיוֹן בְּשֵׁם רִבִּי יוֹחָנָן לוֹקֵחַ אַחַת וּמַנִּיח. אִם בְּשֵׁלָה בְתוֹךְ כְּדֵי מֵעֵת לְעֵת חַיָיבוֹת וְאִם לָאו פְּטוּרוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** What means ביחילו? Rebbi Ḥiyya bar Abba said, if it comes alive, as you say (*Zach*. 11:8): “And their souls were too much for me.³⁸ Chapter 7, Note 84. “Coming alive” means getting some moisture in the fruit.” Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: When they start to become red outside³⁹. Do all figs become red on the outside? Rebbi Tanḥum bar Marion said in the name of Rebbi Joḥanan: He takes one and puts it somewhere. If that one ripens within 24 hours they are obligated, otherwise they are free. footnotes: ³⁸ Cf. Ševi‘it ³⁹ Here and in the paragraph on mulberries, “red” means any color other than green. Figs are either green or dark violet. ###### Jerusalem Talmud Maasrot 1:2:3 [Jerusalem Talmud Maasrot 1:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:3) פיסקא. הָָעֲנָבִים וְהַבְּאוּשִׁין מִשֶּׁהִבְאִישׁוּ. רִבִּי זְעִירָא בְשֵׁם רִבִּי יָסָא מִשֶּׁיִּקְרְאוּ בְּאִישָׁה. רִבִּי אַיְיבוֹ בַּר נַגָּרִי רִבִּי תַנְחוּם בַּר עִילַּאי בְשֵׁם רִבִּי נָחוּם בַּר סִימַּאי וְהוּא שֶׁתְּהֵא חַרְצַנָּהּ שֶׁלָּהֶן נִרְאֵית מִבְּחוּץ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** New section. “Grapes and wild grapes when they start to produce sap.” Rebbi Zeїra in the name of Rebbi Yasa: When they are called wretched grapes⁴⁰ in Italian, paralleling the language of the Mishnah.. Rebbi Ayvo bar Nagari⁴¹, Rebbi Tanḥum bar Ilaї⁴² in the name of Rebbi Naḥum bar Simai: Only if their seeds are visible from the outside⁴³. footnotes: ⁴⁰ Bad but edible. R. Isaac Simponti notes that such grapes are called uve malate ⁴¹ Tiberian Amora, student of R. Ḥiyya bar Abba and R. Ila. ⁴² Elsewhere, he is called R. Tanḥum bar Ḥanilaï or bar Ḥanina; a student of R. Joshua ben Levi and teacher of R. Levi. ⁴³ The skin becomes transparent. ###### Jerusalem Talmud Maasrot 1:2:4 [Jerusalem Talmud Maasrot 1:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:4) אָמַר רִבִּי יוֹחָנָן רְכִיב הֲוִינָא עַל כִּיתְפֵי דְסַבִּי וְשָׁמְעִית קָלֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר יְתִיב מַתְנֵי. מַכְנִיסִין בִּמְעֵי מֵלַפֶּפּוֹן וְאֵין מַכְנִיסִין בִּמְעֵי אֲבַטִּיחַ. מָה בֵּין מֵיעֵי מֵלַפֶּפּוֹן לִמְעֵי אֲבַטִּיחַ. אָמַר רִבִּי שִׁמְעוֹן בַּר בַּרְסָנָא מֵעֵי מֵלַפֶּפּוֹן לָאֲכִילָה. מְעֵי אֲבַטִּיחַ לִזְרִיעָה. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָ מְכַבֵּד אֶת הַקַּרְקַע בְּשַׁבָּת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joḥanan said: I was riding on my grandfather’s shoulder when I heard the voice of Rebbi Simeon ben Eleazar who was sitting and stating: “One collects the insides of a sweet melon⁴⁴ but one does not collect the insides of a water melon.” What is the difference between the insides of a sweet melon and those of a water melon? Rebbi Simeon ben Barsana⁴⁵ 2, Note 72, he is called ben Karsana, in the Rome ms. ben Parsana. said, the insides of a sweet melon are for eating, those of a water melon for sowing. If you would say so, you will end up sweeping the ground on the Sabbath⁴⁶; it must be a kind whose seeds, similar to pumpkin seeds, are food after roasting. Water melon seeds with their thick, black shell are not treated as food and never subject of separate tithe. Sweeping the floor on the Sabbath is forbidden, cf. *Šabbat* 3:4 (fol. 6a), Tosephta *Šabbat* 16:20. One has to assume that R. Simeon ben Eleazar permits to collect (for roasting during the week) on the Sabbath the seeds of sweet melon eaten with the Sabbath dinner; the commentary of the editors of the Talmud is that in that case, people will come to sweep their dirt floors, קרקע, to collect the seeds, which may be forbidden by biblical law. (The sweeping of stone floors, ריצפה, is only forbidden by rabbinic decree as a weekday occupation.). footnotes: ⁴⁴ The seeds and the loose tissue in which they are embedded. ⁴⁵ In Terumot ⁴⁶ It is difficult to understand what the entire paragraph means and how much to trust the testimony of a toddler. It is not known which kind of melon corresponds to melopepo ###### Jerusalem Talmud Maasrot 1:2:5 [Jerusalem Talmud Maasrot 1:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:5) פּיסקא. כָּל הָאֲדוֹמִין מִשֶׁיַּאֲדִימוּ. מְיָישָׁא תַּנֵּי רִימוֹן שֶׁנִּיקְּרָה בוֹ אֲפִילוּ פְרִידָה אַחַת כּוּלָּהּ חִיבּוּר לְמַעֲשֵׂר. אֶשְׁכּוֹל שֶׁבִּישֵּׁל בּוֹ אֲפִילוּ גַרְגִּר יְחִידִי כּוּלּוֹ חִיבּוּר לְמַעְשְׂרוֹת. אָמַר רִבִּי חֲנִינָה פָּשְׁטוּ הוּא לָן כָּל אוֹתָהּ הַגֶּפֶן כָּל אוֹתוֹ הַמִּין. חָזְרוּ וּפָשְׁטוּ לוֹ כָּל אוֹתָהּ הָרוּחַ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אוֹמֵר כָּל אוֹתוֹ הַכֶּרֶם. הָיָה כֶרֶם קָטָן וַעֲשָׂאוֹ גָדוֹל. גָּדוֹל וַעֲשָׂאוֹ קָטָן אֶחָד וַעֲשָׂאוֹ שְׁנַיִם שְׁנַיִם וַעֲשָׂאוֹ אֶחָד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** New section. “All red fruits when they start to become red.” Miasha⁴⁷ p. 667), who holds that R. Ḥanina mentioned later is the first generation Amora, takes מיישא to be the sugar-berry-tree, *Celtis australis*, mentioned as illustration of the Mishnah. Then he starts a new sentence: “It was stated …” stated: Even if only one pomegranate was soft, all⁴⁸ 2:5). is connected for tithe. “A bunch of grapes one berry of which became red is all connected for tithes.⁴⁹1:1 (Note 53) and Tosephta *Ma‘serot*1:1.” Rebbi Ḥanina said, they⁵⁰ made it clear to us, [this refers to] the entire vine, even to the entire strain⁵¹. They⁵⁰ added and made it clear, all this direction⁵². Rebbi Yose ben Rebbi Abun said, the entire vineyard. If it was a small vineyard and he made it large, large and he made it small, one and he split in into two, two which he united⁵³ Chapter 4. Since one now agrees that one berry makes the entire vineyard subject to tithes, the question is whether the legal definition of the vineyard refers to the time the first berry became red or to the time of tithing. The question is not answered, probably because it never arose in a practical case.? footnotes: ⁴⁷ Usually he is called Rebbi Miasha. R. S. Lieberman (Tosefta kifshutah Zeraïm ⁴⁸ The entire pomegranate tree is now subject to tithes. The Hebrew text is difficult, the interpretation follows Maimonides (Ma‘serot ⁴⁹ A similar statement, in the name of R. Ismael ben R. Yose, is in Demay ⁵⁰ The missing subject must be R. Miasha and his school. This shows that “R. Ḥanina” here is the fourth generation Amora who usually is called R. Ḥanania. ⁵¹ All vines of the same strain in the vineyard. ⁵⁰ The missing subject must be R. Miasha and his school. This shows that “R. Ḥanina” here is the fourth generation Amora who usually is called R. Ḥanania. ⁵² All vines of this strain in this direction as seen from the dwelling of the owner. ⁵³ Small and large vineyards are defined in Kilaim ###### Jerusalem Talmud Maasrot 1:2:6 [Jerusalem Talmud Maasrot 1:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:6) שְׁמוּאֵל אָמַר דְּלַעַת שֶׁנִּיקְּרָה בְּבֵית אָבִיהָ כָּל אוֹתָהּ הַגּוּמָא אֲסוּרָה. אַף בְּמַכְבֵּדוֹת תְּמָרָה כֵן. אָמַר רִבִּי יוֹסֵי שָׁאַל יוֹנָתָן בֶּן חֲרָשָׁא אִישׁ גִּינָּיסַר אֶת רַבָּן גַּמְלִיאֵל וַחֲכָמִים בְּיַבְנֶה. נִיקּוּרֵי רֶטֶב בָּאֲבִיהֶן מָה הֵן. אָמְרוּ לוֹ כָּל אוֹתוֹ הַדֶּקֶל אָסוּר. אָמַר רִבִּי יוֹסֵי לָכֵן צְרִיכָה בְּשֵׁנִּיקְּרוּ כוּלָּן. שֶׁלֹּא תֹאמַר הוֹאִיל וְאֵין דֶּרֶךְ הַנָּחָשׁ לַעֲשׂוֹת כֵּן. אֲנִי אוֹמֵר עָנָן שֶׁל צִיפּוֹרִים שָׁכַן עֲלֵיהֶן וְנִיקְּרוּ. רִבִּי יוֹנָה בְשֵׁם רִבִּי שִׁמְעוֹן חֲסִידָא נִיקּוּרֵי רֶטֶב בָּאֲבִיהֶן אָסוּר וְהָרַבִּים נָהֲגוּ בְהֶן הֵיתֵר וְאֵינָן נִיזּוֹקִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Samuel said, if a pumpkin was punctured, all that grows in that depression is forbidden⁵⁴ 3:1.. The same holds for bunches of dates⁵⁵. “⁵⁶ 5:6. Rebbi Yose said, Jonathan ben Ḥarasha from Genezareth⁵⁷ asked Rabban Gamliel and the Sages at Jabneh: What is the status of punctured soft dates on their tree? They said to him, that entire date palm is forbidden.” Rebbi Yose⁵⁸ said, that statement is needed if all [dates] are punctured; you should not say, since a snake does not usually do this, a cloud of birds rested on them and pecked at them. Rebbi Jonah in the name of Rebbi Simeon the Pious: Punctured soft dates on their tree are forbidden, but people behave as if they were permitted and they are not hurt. footnotes: ⁵⁴ It was the practice to plant several pumpkins at opposite corners of a depression and to make them grow in different directions, cf. Kilaim ⁵⁵ The entire bunch is forbidden if one date shows a puncture mark that might come from a snake bite; cf. Terumot 8:4-5. ⁵⁶ Tosephta Kelim Baba Batra ⁵⁷ Nothing else is known about him. ⁵⁸ The Amora. ###### Jerusalem Talmud Maasrot 1:2:7 [Jerusalem Talmud Maasrot 1:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:7) פּיסקא. הָרִימוֹנִים מִשֶׁיִּמַּסּוּ. רִבִּי זְעִירָא בְשֵׁם רִבִּי יָסָא מִשֶּׁיִּתְמָעֵךְ הָאוֹכֶל תַּחַת יָדָיו. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בַּר לֵוִי מִשֵּׁיַּכְנִיסוּ מֶחֱצָה. רִבִּי יוֹנָה בָּעֵי דִּילְמָא מִן רַבָּנִין דַּאֲגַדְּתָא הוּא שָׁמַע לָהּ. אַחֵינוּ הֵמַסּוּ אֶת לְבָבֵינוּ. פַּלְגּוֹן לְבָבֵינוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** New section. “Pomegranates when they get soft.” Rebbi Zeïra in the name of Rebbi Assi: When the food gets soft in his hand. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: From when half the juice is in them. Rebbi Jonah asked: Maybe he understood that from teachers of homilies? (*Deut*. 1:28) “Our brethren made our hearts melt,” they split our hearts in two⁵⁹ of מסס as Greek ἥμισυς “half”, is not recorded in any Targum or known Midrash. From the homily one might infer that the local pronunciation of הֵמַסּוּ was הֵמִסּוּ or that the short vowels *a*,*i* were practically indistinguishable. R. Jonah’s objection determines practice according to R. Zeïra.. footnotes: ⁵⁹ This interpretation, taking the hiph‘il ###### Jerusalem Talmud Maasrot 1:2:8 [Jerusalem Talmud Maasrot 1:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:8) הַתְּמָרִים מִשֶׁיַטִּילוּ שְׂאוֹר. רִבִּי חִיָיה בַּר וָוא אָמַר מִשֶּׁתִּימָּלֵא הַחֶרֶץ. רִבִּי יוֹנָה בָּעֵי מַה נָן קַיָימִין אִם בְּשֶׁיִּתְמַלֵּא הַחֶרֶץ נוֹבֶלֶת הִיא. אִם מִשֶּׁתִּפְרוֹשׁ גַּרְעִינָהּ מִתּוֹךְ הָאוֹכֶל בְּשֵׁילָה הִיא כָל צוֹרְכָהּ. רַבָּנָן דְּקֵיסָרִין אָמְרֵי וְיִהְיוּ יָפוֹת לָאֲכִילָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Dates when they start to become bloated.” Rebbi Ḥiyya bar Abba said, when the indentation is straightened out⁶⁰. Rebbi Jonah asked: How do we hold? If the indentation is straightened out, it is wind-fall⁶¹! If the pit can be separated, it is fully ripe⁶²! The rabbis from Caesarea say, when they are ready to be eaten. footnotes: ⁶⁰ If the shape of the date is convex all around. ⁶¹ A normal date is concave around the pedicle. If it is bloated there also, is it unsound and not food. ⁶² In that case, one does not need a special rule. ###### Jerusalem Talmud Maasrot 1:2:9 [Jerusalem Talmud Maasrot 1:2:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:9) הַפֶּרְסִיקִין מִשֶׁיַּטִּילוּ גִידִים. רִבִּי זְעִירָא בְשֵׁם אִיסִּי מִשֶׁיַּטִּילוּ גִידִין אֲדוּמִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Peaches when they get stripes.” Rebbi Zeïra in the name of Assi: When they get red stripes. ###### Jerusalem Talmud Maasrot 1:2:10 [Jerusalem Talmud Maasrot 1:2:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:10) הָאֶגּוֹזִים וְהַשְּׁקֵדִים מִשֶׁיֵּעָשׂוּ מְגוֹרָה. רִבִּי יוּדָה אוֹמֵר הָאֶגּוֹזִים וְהַשְּׁקֵידִים מִשֶּׁיַעֲשׂוּ קְלִיפָּה. אָמְרוּ בַּקְּלִיפָּה הַתַּחְתּוֹנָה שֶׁהִיא סְמוּכָה לָאוֹכֶל. מוֹדִין חֲכָמִים לְרִבִּי יוּדָה בָּאַלְצָרִין וּבְאִפִּיסְטָקִין וּבְאִיצְטְרוֹבֵּילִין מִשֶּׁיַעֲשׂוּ קְלִיפָּה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Walnuts and almonds when they form a container⁶³. Rebbi Jehudah says, walnuts and almonds when they develop a shell. They said, the inner skin close to the edible part. The Sages agree with Rebbi Jehudah regarding filberts⁶⁴ p. 667–668). Following Payne-Smith, the same word in Syriac denotes pistachios, but this cannot be the meaning in Hebrew since pistachios are mentioned separately., pistachios, pine nuts, when they develop a shell.⁶⁵ 1:1: “Filberts, pistachios, pine nuts, when they develop a shell. Walnuts and almonds when they form a container, Rebbi Jehudah says, when they develop a shell. What shell did they talk about? The inner skin close to the edible part.” In this formulation, practice follows R. Jehudah; in the formulation of the Yerushalmi it follows the Sages.” footnotes: ⁶³ A hard shell acting as a container for the edible nut. ⁶⁴ Determination of I. Löw and S. Liebermann (Tosefta ki-fshutah ⁶⁵ Tosephta Ma‘serot ###### Jerusalem Talmud Maasrot 1:2:11 [Jerusalem Talmud Maasrot 1:2:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:11) תַּנֵּי רִבִּי חִינְנָא בַּר פַּפָּא חֲרוּבִין שִׁילְשׁוּלָן הוּא חֲנָטָן. וְכָל הַשְּׁחוֹרִין כְּגוֹן עִינְּבֵי הַדַּס וְעִינְּבֵי סְנֶה מִשֶּׁיִּנָּקֵידוּ. תַּנֵּי רִבִּי חִינְנָא בַּר פַּפָּא מִשֶׁיַּעֲשׂוּ נְקוּדוֹת נְקוּדוֹת שְׁחוֹרוֹת. הַפְּרִישִׂין אִיסָפַרְגְּלִין וְלָמָּה נִקְרָא שְׁמָן פְּרִישִׂין שֶׁאֵין לָךְ מִין אִילָן שֶׁהוּא פָּרִישׂ לִקְדֵירָה אֶלָּא זֶה בִּלְבָד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥinena bar Pappa stated, for carob trees their forming clusters means their sprouting⁷¹ Halakhah 4:10.. “All black ones”, e. g., bunches of the myrtle and bunches of senna [berries]. Quince, quince⁷² 1:4, Notes 78–79.. Why are they called “prepared”, because there is no tree only producing for the pot except that kind. footnotes: ⁷¹ This sentence is from Ševi‘it ⁷² The same meaning; the first word is in Hebrew, the second in Syriac. This statement and the next sentence are from Kilaim ###### Jerusalem Talmud Maasrot 1:2:12 [Jerusalem Talmud Maasrot 1:2:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:12) פּיסקא א. וְכָל הַלְּבָנִים. כְּגוֹן אִילֵּין מרפייתה. מִשֶּׁיִּקָּרֵיחוּ. רִבִּי חִינְנָא בַּר פַּפָּא אָמַר מִשֶּׁיַּעֲשׂוּ קְרָחוֹת קְרָחוֹת לְבָנוֹת. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי מִשֶּׁיַּזְחִילוּ מַיִם. אָתָא עוּבְדָא קוֹמֵי רִבִּי חֲנִינָה וּבְעָא לְמֵיעֲבַד כְּרִבִּי חִינְנָא בַּר פַּפָּא. חָזַר וְאָמַר וְכִי מַחְמַת הָאוֹכֶל הֵן מַקְרִיחוֹת. לֹא מַחְמַת הַתּוֹלָעַת שֶׁיֵּשׁ בָּהֶן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** New section 1. “All white ones,” e. g. מרפייתא⁷³. Rebbi Ḥinena bar Pappa said, when they get white bald spots. Rebbi Simeon ben Yoḥai stated, when water starts to flow in them⁷⁴. There came a case before Rebbi Ḥanina and he wanted to act following Rebbi Ḥinena bar Pappa. He had second thoughts and said, do they get bald because of the edible part? Rather it is because a worm is in them! footnotes: ⁷³ This fruit has not been identified. The Rome ms. has מספייתא which Löw reads as מספילתא “medlars”. ⁷⁴ When juice can be extracted from the fruit. ###### Jerusalem Talmud Maasrot 1:2:13 [Jerusalem Talmud Maasrot 1:2:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:13) פּיסקא ב. הַתִּלְתָּן מִשֶּׁתִּצְמַח. כֵּינִי מַתְנִיתָא כְּדֵי שֶׁתִּזָּרַע וְתִצְמַח. כֵּיצַד הוּא בוֹדֵק. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְשֵׁם רִבִּי יוֹנָתָן נוֹטֵל מְלֹא קוּמְצוֹ וְנוֹתֵן לְתוֹךְ הַסֶּפֶל שֶׁל מַיִם אִם שָׁקַע רוּבָּהּ חַיֶיבֶת. וְאִם לָאו פְּטוּרָה. רִבִּי יוֹנָה בָּעֵי מֵעַתָּה מַה שֶׁשִּׁיקַּע יְהֵא חַיָיב. וּמַה שֶׁלֹּא שִׁיקַּע יְהֵא פָטוּר. אֶלָּא בְּרוֹב כָּל פְּרִידָה וּפְרִידָה אִיתְאֲמָרַת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְכֵינִי בְּרוֹב כָּל פְּרִידָה וּפְרִידָה אִיתְאֲמָרַת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** New paragraph 2. “Fenugreek so that a new plant grows.” So is the Mishnah: So that it would grow if sown⁷⁵. How can one check? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He takes a handful and puts it into a pot full of water. If the greater part of it will sink down, it is obligated; otherwise it is exempt. Rebbi Jonah asked: In this case, should not that which sank down be obligated, what did not sink down be exempted⁷⁶? But it must have been said about the greater part of each single ear⁷⁷. Rebbi Yose ben Rebbi Abun confirmed: It has been said about the greater part of each single ear. footnotes: ⁷⁵ The criterion is obviously impractical for fenugreek grown for sale. Hence, it must be formulated as hypothetical. ⁷⁶ Since fenugreek seeds are extremely small and valuable, a handful of seeds will come from many plants and, therefore, all seeds from one ear can sink or float. This would make the ear either subject to tithes or exempt.The advice to take a handful is impractical. ⁷⁷ The basic method of checking is correct; it leads to the determination whether there is an obligation or not. But it must be applied to each ear separately (as long as there is any doubt.) ###### Jerusalem Talmud Maasrot 1:2:14 [Jerusalem Talmud Maasrot 1:2:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:14) אָמַר רִבִּי זְעִירָא כְּתִיב עַשֵּׂר תְעַשֵּׂר אֵת כָּל תְּבוּאַת זַרְעֶךָ. דָּבָר שֶׁהוּא נִזְרָע וּמַצְמִיחַ יָצָא פָּחוֹת מִשְּׁלִישׁ שֶׁאֵינוֹ נִזְרֶָע וּמַצְמִיחַ. רִבִּי חִינְנָא בְשֵׁם רִבִּי זֵיתִים וַעֲנָבִים שֶׁלֹּא הֵבִיאוּ שְׁלִישׁ אַף הַמַּשְׁקִין הַיּוֹצְאִין מֵהֶן. לְהַכְשִׁיר אֵין מַכְשִׁירִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Zeïra said: It is written (*Deut* 14:22): “You shall certainly tithe all your seed-yield.” Anything which will grow when sown⁷⁸2:7, fol. 34a, *Ḥallah* 1:4, fol. 57d), is in the Babli (*Sukkah* 36a) ascribed to R. Simeon only, as a minority opinion.; this excludes seeds less than one-third ripe which will not grow when sown. Rebbi Ḥinena in the name of Rebbi: The fluids from grapes or olives which are not one-third ripe will not prepare [for impurity⁷⁹ Chapter 2, Notes 136,141.]. footnotes: ⁷⁸ Is subject to tithes. This paragraph starts the discussion of the last part of the Mishnah, about olives. This interpretation of the verse, universally accepted in the Yerushalmi (cf. Ševi‘it ⁷⁹ Cf. Demay ###### Jerusalem Talmud Maasrot 1:2:15 [Jerusalem Talmud Maasrot 1:2:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:2:15) רִבִּי חִיָיה בְשֵׁם רִבִּי חֲנִינָה זֵיתִים מֵאֵימָתַי חַיָיבוֹת בְּמַעְשְׂרוֹת מִשֶּׁיְבַכֵּר צַמְיָיא קַיְיטָא. לֹא בִיכֵּר צַמְיָיא קַיְיטָא. מִשֶׁבִּיכִּירוּ בְּנוֹת שֶׁבַע. לֹא בִיכִּירוּ בְּנוֹת שֶׁבַע. מִשֶּׁיּוּרוּ מֻרְוִיּוֹת שְׁנִיָיה שֶׁבְּמוּקְצֶה. רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי בְשֵׁם רִבִּי תַּנְחוּם בַּר חִיָיה מִשֶׁיְּבַכְּרוּ בְּנוֹת שֶׁבַע לְבָנוֹת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וּבִלְבַד בְּנוֹת שֶׁבַע שֶׁבְּאוֹתוֹ מָקוֹם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥiyya⁸⁰ in the name of Rebbi Ḥanina: From when are olives subject to tithes⁸¹? When the quickly growing summer fruit⁸² first ripens. If no quickly growing summer fruit ripens, when white figs⁸³ 1:1, *Ševi‘it*4:1. These figs stay on the tree for three years; one looks at the first ripe fruits of the third year. first ripen. If there are no white figs to ripen, when the second batch is seen in the *muqẓeh*⁸⁴ is transferred (regarding the rules of Sabbath and holidays) to denote anything unusable which, therefore, may not be moved on the Sabbath or the holiday.}. Rebbi Eleazar ben Rebbi Yose said in the name of Rebbi Tanḥum bar Ḥiyya, when the first really white white figs ripen. Rebbi Yose ben Rebbi Abun said, this refers only to white figs of the same place. footnotes: ⁸⁰ The Great Rebbi Ḥiyya. ⁸¹ As a practical criterion. ⁸² These fruits have not been identified. ⁸³ Cf. Mishnah Demay ⁸⁴ This is the place where cut-up (קצה) figs are left to ferment to be made into fig cakes. {Since during the fermentation process the figs are inedible, the term muqẓeh ###### Jerusalem Talmud Maasrot 1:3:1 [Jerusalem Talmud Maasrot 1:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:3:1) **משנה:** וּבְיָרָק הַקִּשׁוּאִין וְהַדִּילּוּעִין וְהָאֲבַטִּיחִין וְהַמֵּלַפֶּפּוֹנוֹת הַתַּפּוּחִים וְהָאֶתְרוֹגִים חַיָיבִין גְּדוֹלִים וּקְטָנִים. רִבִּי שִׁמְעוֹן פּוֹטֵר אֶת הָאֶתְרוֹגִין בְּקוֹטְנָן. הַחַיָיב בִּשְׁקֵדִים הַמָּרִים פָּטוּר מִן הַמְּתוּקִים הַחַיָיב בַּמְּתוּקִין פָּטוּר מִן הַמָּרִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** Of vegetables green melons⁸⁵ 1:2, Notes 38, 39., pumpkins, water melons, sweet melons⁸⁵ 1:2, Notes 38, 39., [also] apples and cedrats⁸⁶. This *citrus medica* is sweet with very thin skin; the thick-skinned variety which is inedible unless cooked is forbidden for use on the holiday of Tabernacles by R. Aqiba, see below. are obligated large and small. Rebbi Simeon frees cedrats when they are small⁸⁷ 3:5, a “small” cedrat is defined as one the size of a walnut (R. Meïr) or a chicken egg (R. Jehudah).. What is obligated among bitter almonds⁸⁸ 1:5. The interpretation follows Maimonides and Rashi *Ḥulin* 25b. is free among sweet almonds⁸⁹; what is obligated among the sweet is free among the bitter. footnotes: ⁸⁵ Cf. Kilaim ⁸⁵ Cf. Kilaim ⁸⁶ Definition of Maimonides from the Arabic אתרוג; Citrus medica cedrata R ⁸⁷ In Mishnah Sukkah ⁸⁸ These might be edible only if they are extremely young, before they become poisonous. Later they are only used in small quantities for cooking or baking.This sentence is also in Mishnah Ḥulin ⁸⁹ They are not usually eaten when they are undeveloped. ###### Jerusalem Talmud Maasrot 1:3:2 [Jerusalem Talmud Maasrot 1:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:3:2) **הלכה:** תַּמָּן תַּנִּינָן הַלּוֹקֵחַ שְׂדֵה יָרָק בְּסוּרִיָּא עַד שֶׁלֹּא בָאוּ לְעוֹנַת הַמַּעְשְׂרוֹת חַיָיב. מִשֶּׁבָּאוּ לְעוֹנַת הַמַּעְשְׂרוֹת פָּטוּר וְלוֹקֵט כְּדַרְכּוֹ וְלוֹקֵחַ. וָכָא אַתְּ אָמַר הָכֵין. חִזְקִיָּה אָמַר בְּשָׂדֶה שֶׁל קִשׁוּאִין וְשִׁל דִּילוּעִין הִיא מַתְנִיתָא. אָמַר רִבִּי זְעִירָא אֲפִילוּ תֵימַר בִּשְׂדֵה יָרָק עַצְמוֹ עוֹד הוּא יֵשׁ לוֹ גְבוּל מִשֶּׁיָּבִיא שָׁלֹשׁ פְּתִילוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** There⁹⁰, we have stated: If somebody buys a vegetable field in Syria⁹¹, if this was before the start of the season of tithes, he is obligated. But if it was after the start of the season of tithes, he is free. And here, you say so⁹²? Ḥizqiah said, the Mishnah⁹³ speaks of a field of green melons or pumpkins. Rebbi Zeïra said, even if you hold this about a general field of vegetables, there still is a limit, only after if grew three twisted leaves⁹⁴. footnotes: ⁹⁰ Mishnah 5:5. ⁹¹ The obligation of tithes in Syria is purely rabbinical. If the field was a Gentile‘s possession when theoretically the obligation of tithes started, it remains free at all times (Mishnah 5:5). In Mishnaiot 1–4, the start of the obligation is only potential; the actual obligation starts only when the harvest is stored, as explained in Mishnah 5. ⁹² Our Mishnah here states that once the vegetable starts growing, it is potentially subject to (rabbinic) tithes; there never would be a time “before the season of tithes.” ⁹³ The Mishnah here which denies a time before the season of tithes. ⁹⁴ Even if all vegetables are held to be always in the season of tithes, as long as there are no vegetables to be used there can be no tithes. The expression פתילה “wick” used here in an agricultural sense is not recognized in the dictionaries and not explained in the commentaries. In Arabic, فتل is either a wick or a pod of seeds of certain shrubs. ###### Jerusalem Talmud Maasrot 1:3:3 [Jerusalem Talmud Maasrot 1:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:3:3) נְהוֹרַאי בַּר שִׁינְיָא אָמַר מִשּׁוּם רִבִּי שִׁמְעוֹן תַּפּוּחִים קְטָנִים פְּטוּרִין. תַּפּוּחִין גְּדוֹלִים חַיָיבִין. תַּפּוּחֵי מֶילִּימֵילָה בֵּין גְּדוֹלִים בֵּין קְטָנִים חַיָיבִין. וְדָא מַתְנִיתָה מָהִיא מָאן דְּאָמַר קְטָנִים בְּמַחְלוֹקֶת. מָאן דְּאָמַר תַּפּוּחֵי מֶילִּימֵילָה דִּבְרֵי הַכֹּל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “⁹⁵ 2:1, fol. 57d, as one of the sages of the Synhedrion at Usha. Nehorai bar Shania said in the name of Rebbi Simeon: Small apples are exempt, large apples are obligated. Honey apples⁹⁶. In Greek authors, the word is also used for a drink made from the fruit. According to I. Löw, the fruit of an apple-tree on quince stock.) In the Tosephta, edited outside the Greek-speaking world, the word is corrupted to נמילה, נמילא, מי נמלה. are obligated large or small.” What is the status of the Mishnah⁹⁷? One may say small ones are in dispute, one may say honey apples in agreement with everybody⁹⁸. footnotes: ⁹⁵ Tosephta 1:1. Nehorai bar Shanaia (שָנְייָה, vocalized reading of a Geniza fragment) appears in Rosh Hashanah ⁹⁶ Greek μελίμηλον, τό. (“Summer apple”, pyrus praecox ⁹⁷ Since the Mishnah declares all apples to be potentially subject to tithes, whether commercially usable or not. ⁹⁸ According to this opinion, “apples” in the Mishnah means only “honey apples”. ###### Jerusalem Talmud Maasrot 1:3:4 [Jerusalem Talmud Maasrot 1:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:3:4) אֶתְרוֹג הַבּוֹסֶר רִבִּי עֲקִיבָה אוֹמֵר אֵינוֹ פֶרִי. וַחֲכָמִים אוֹמְרִים פֶּרִי. רִבִּי אִילָא רִבִּי יָסָא בְשֵׁם רִבִּי לָעְזָר אַתְיָיא דְרִבִּי שִׁמְעוֹן בְּשִׁיטָּת רִבִּי עֲקִיבָה רַבּוֹ. כְּמַה דְרִבִּי עֲקִיבָה אָמַר אֵינוֹ פֶרִי כֵּן רִבִּי שִׁמְעוֹן אוֹמֵר אֵינוֹ פֶרִי. אָמַר רִבִּי יוֹסֵי כָּל שֶׁהוּא כָשֵר לְלוּלָב חַיָיב בְּמַעְשְׂרוֹת וְכָל שֶׁאֵינוֹ כָשֵר לְלוּלָב אֵינוֹ חַיָיב בְּמַעְשְׂרוֹת. הָתִיבוֹן. הֲרֵי הַמְּנוּמָּר. הֲרֵי גָדַל בְּטֻפּוֹס. הֲרֵי עָשׂוּי כְּכַדּוּר. הֲרֵי הוּא פָּסוּל לְלוּלָב וְחַיָיב בְּמַעְשְׂרוֹת. מִסְתַּבְּרָא רִבִּי שִׁמְעוֹן יוֹדֵה לְרִבִּי עֲקִיבָה. רִבִּי עֲקִיבָה לֹא יוֹדֵי לְרִבִּי שִׁמְעוֹן. רִבִּי שִׁמְעוֹן יוֹדֵה לְרִבִּי עֲקִיבָה דִּכְתִיב פְּרִי וְאֵינוֹ פֶּרִי. רִבִּי עֲקִיבָה לֹא יוֹדֶה לְרִבִּי שִׁמְעוֹן הֲרֵי מְנוּמָּר. הֲרֵי גָדַל בְּטֻפּוֹס הֲרֵי עָשׂוּי כְּכַדּוּר הֲרֵי הוּא פָּסוּל לְלוּלָב וְחַיָיב בְּמַעְשְׂרוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁹⁹ 3:7, fol. 57d. The parallel, but different, discussion in the Babli is *Sukkah* 36a/b. Rebbi Aqiba says an unripe cedrat¹⁰⁰36a defines אתרוג בוסר as a small cedrat the size of a grape berry. This seems to contradict the Mishnah, cf. Note 87. is not a fruit¹⁰¹, but the Sages say it is a fruit. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Eleazar: It follows that Rebbi Simeon¹⁰²: … יסה וכי כל אמר ר׳. follows the argument of his teacher, Rebbi Aqiba. Just as Rebbi Aqiba said it is not a fruit, so Rebbi Simeon said it is not a fruit. Rebbi Yasa¹⁰³ said, is everything usable for *lulab*¹⁰⁴. 23:40. subject to tithes and everything not usable for *lulab* not subject to tithes? Did they not object, there is the spotted one, there is one that grew in a form¹⁰⁵ or one shaped like a ball; it is not usable for *lulab* but subject to tithes! It is reasonable [to hold that] Rebbi Simeon agrees with Rebbi Aqiba but Rebbi Aqiba does not agree with Rebbi Simeon. Rebbi Simeon agrees with Rebbi Aqiba since it is written (*Lev*. 23:40) “fruit¹⁰⁶ tree”, implying that its seeds should be fertile.” and it is not a fruit. Rebbi Aqiba does not agree with Rebbi Simeon, there is the spotted one, one that grew in a form, or one shaped like a ball; it is not usable for *lulab* but subject to tithes. footnotes: ⁹⁹ This is a copy of the text in Sukkah ¹⁰⁰ Since בוסר originally means “unripe grape berry”, Rashi in Sukkah ¹⁰¹ He frees apples from tithes if their seeds will not sprout. A different argument about this subject in the Babli is between Rabba (bar Naḥmani), Abbai, and Rava (bar Rav Joseph bar Ḥama). ¹⁰² Following the text in Sukkah ¹⁰³ Since its seeds will not sprout. ¹⁰⁴ The “four kinds” taken for the festival of Tabernacles, Lev ¹⁰⁵ Greek τύπος “form”. It grows in an unnatural shape. ¹⁰⁶ Cedrat is called “fruit of the hadar ###### Jerusalem Talmud Maasrot 1:3:5 [Jerusalem Talmud Maasrot 1:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:3:5) הַחַיָיב בִּשְׁקֵידִים הַמָּרִים פָּטוּר בִּמְתוּקִים קְטָנִים. הַחַיָיב בַּמְּתוּקִים פָּטוּר בְּמָרִים גְּדוֹלִים. תַּנֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי מִשּׁוּם אָבִיו שְׁקֵידִים הַמָּרִים הֲרֵי אֵילּוּ פְטוּרִין. וּמְתוּקִין אֵינָן חַיָיבִין עַד שֶׁתִּפְרוֹשׁ קְלִיפָּתָן הַחִיצוֹנָה. הוֹרֵי רִבִּי חֲנִינָה בְצִיפּוֹרִי כְּהָדָא דְרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. בְּמַה הוֹרֵי. צִיפּוֹרָאֵי אָמְרֵי בְּמָרִים. רִבִּי זְעִירָא אָמַר בִּמְתוּקִים. אָמַר רִבִּי יוֹחָנָן יָרְדוּ לְכָאן נִתְחַיְיבוּ. עָלוּ כְּבָר נִפְטְרוּ. הוֹרֵי רִבִּי פִינְחָס כֵּיוָן שֶׁרָאָה שְלֹשָׁה שֶׁפִּירְשָׁה קְלִיפָתָן הַחִיצוֹנָה שֶׁהוּא תוֹרֵם אֶת כָּל הַקּוּפָּה. אָמַר רִבִּי מָנָא וּבִלְבַד שֶׁלֹּא יִתְרוֹם מִקּוּפָּה עַל חֲבֵירָתָהּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “What is obligated among bitter almonds is free among sweet almonds”, small ones; “what is obligated among the sweet is free among the bitter”, large ones¹⁰⁷ 1:24.. “¹⁰⁸ both small and large; sweet ones are not obligated before the outer shell separates.” The Babli (*Eruvin* 28b, *Ḥulin* 25b) quotes both statements, “some people say free, some people say obligated.” Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are free; sweet ones are not obligated before the outer shell separates.” Rebbi Ḥanina instructed in Sepphoris following that statement of Rebbi Ismael ben Rebbi Yose. What did he instruct about? The people of Sepphoris said, about bitter ones¹⁰⁹ 25b.. Rebbi Zeїra said, about sweet ones. Rebbi Joḥanan said, if they came down here they would become obligated¹¹⁰ Chapter 1, Notes 24–26. He follows the Mishnah, that small bitter almonds are subject to tithes.. If they are brought up, they already are free¹¹¹. Rebbi Phineas instructed: After one saw three with detached outer shell¹¹², he gives heave for the entire box. Rebbi Mana said, only he may not give heave from one box for another¹¹³. footnotes: ¹⁰⁷ The entire sentence may be tannaïtic; a similar formulation is in Tosephta Ḥulin ¹⁰⁸ Tosephta 1:2: “Rebbi Ismael ben Rebbi Yose stated in the name of his father: Bitter almonds are obligated ¹⁰⁹ This is the only explanation given in the Babli, Ḥulin ¹¹⁰ R. Joḥanan in Tiberias usually disagrees with the practical rulings of R. Ḥanina in Sepphoris, cf. Ševi‘it ¹¹¹ Even if bitter almonds from the mountain region were temporarily at Tiberias, when they return to Sepphoris one has to follow the ruling of R. Ḥanina. ¹¹² The soft, green outer shell containing the wooden shell of ripe almonds. ¹¹³ As long as there is a question whether all almonds are subject to tithes. ###### Jerusalem Talmud Maasrot 1:4:1 [Jerusalem Talmud Maasrot 1:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:1) **משנה:** וְאֵי זֶהוּ גוֹרְנָן לְמַעְשְׂרוֹת הַקִּישּׁוּאִין וְהַדִּילּוּעִין מִשֶּׁיְּפַקֵּיסוּ וְאִם אֵינוֹ מְפַקֵּס מִשֶּׁיַעֲמִיד עֲרֵימָה. אֲבַטִּיחַ מִשֶּׁיִּשָּׁלֵק. וְאִם אֵינוֹ מְשַׁלֵּק מִשֶׁיַּעֲשֶׂה מוּקְצֶה. יָרָק הַנֶּאֱגַד מִשֶּׁיּוּגָד. וְאִם אֵינוֹ אוֹגֵד מִשֶּׁיְּמַלֵּא אֶת הַכֶּלִי וְאִם אֵינוֹ מְמַלֵּא אֶת הַכֶּלִי מִשֶּׁיִּלְקוֹט כָּל צוֹרְכוֹ. כַּלְכָּלָה מִשֶּׁיְחַפֶּה וְאִם אֵינוֹ מְחַפֶּה מִשֶּׁיְמַלֵּא אֶת הַכֶּלִי וְאִם אֵינוֹ מְמַלֵּא אֶת הַכֶּלִי מִשֶּׁיִּלְקוֹט כָּל צוֹרְכוֹ. בְּמַה דְבָרִים אֲמוּרִים בְּמוֹלִיךְ לַשּׁוּק. אֲבָל בְּמוֹלִיךְ לְבֵיתוֹ אוֹכֵל מֵהֶן עֲרַאי עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ. הַפֶּרֶד וְהַצִּימּוּקִין וְהֶחָרוּבִין מִשֶּׁיַּעֲמִיד עֲרֵימָה. הַבְּצָלִים מִשֶּׁיְּפַקֵּילוּ. וְאִם אֵינוֹ מְפַקֵּל מִשֶּׁיַּעֲמִיד עֲרֵימָה. הַתְּבוּאָה מִשֶּׁיְמָרֵחַ וְאִם אֵינוֹ מְמָרֵיחַ מִשֶּׁיַּעֲמִיד עֲרֵימָה. הַקִּטְנִיּוֹת מִשֶּׁיִּכְבּוֹר וְאִם אֵינוֹ כוֹבֵר עַד שֶּׁיְמָרֵחַ. אַף עַל פִּי שֶׁמֵּירֵחַ נוֹטֵל מִן הַקּוּטָּעִים וּמִן הַצְּדָדִים וּמִמַּה שֶׁבְּתוֹךְ הַתֶּבֶן וְאוֹכֵל. הַיַיִן מִשֶּׁיְּקַפֶּה אַף עַל פִּי שֶׁקִּיפָּה קוֹלֵט מִן הַגַּת הָעֶלְיוֹנָה וּמִן הַצִּינּוֹר וְשׁוֹתֶה. הַשֶׁמֶן מִשֶּׁיֵּרֵד לָעוּקָה אַף עַל פִּי שֶׁיָּרַד נוֹטֵל מִן הֶעֵקֶל וּמִן הַמַּמָּל וּמִבֵּין הַפַּצִּים וְנוֹתֵן לַחֲמִיטָה וּלְתוֹךְ הַתַּמְחוּי אֲבָל לֹא יִתֵּן לְלָפַּס וְלִקְדֵירָה כְּשֶׁהֵן מְרוּתָחִין. רִבִּי יְהוּדָה אוֹמֵר לַכֹּל הוּא נוֹתֵן חוּץ מִדָּבָר שֶׁיֵּשׁ בּוֹ חוֹמֶץ וְצִיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** What is their threshing floor for tithes¹¹⁵. 18:27), the obligation starts only when the finished produce is stored. Before that time, one is permitted to eat snacks from the harvest without tithing since permission to eat snacks on the field is explicitly granted the agricultural worker (*Deut*. 23:26). Vegetables, which need neither threshing nor wine making, become subject to heave and tithes as soon as they are brought into storage, as noted at the end of the Mishnah. The problem discussed here is that of the farmer who brings his vegetables directly from the field to market. Since he will sell his vegetables on the way to the market in case he finds a buyer, the obligation starts as soon as the fruits and vegetables are ready to be transported from the field. The Mishnah deals with fruits and vegetables that do not ripen together; they are collected and sold over an extended period of time.? Green melon and pumpkins from when they are cleaned¹¹⁶ 13b, *Baba* *Meẓi‘a* 88b), פקס is the remainder of the flower which falls off by itself when the melon is harvested. The fine hair disappears from the ripening fruit without intervention by the farmer. In his Code (*Ma‘aser* 3:8), Maimonides remains true to his active reading in the Mishnah and formulates: “After he (the farmer, actively) rubs them clean.”; if they are not cleaned, when one makes a heap. Water melons, when they are cleaned¹¹⁷; if they are collected to be cooked they become subject to tithes only after cooking.; if they are not cleaned, when he puts them in storage. Vegetables sold in bundles, when they are bundled. When he makes no bundles, when he is finished filling the vessel; if he does not fill the vessel, when he is finished harvesting. A fig basket when he covers it; if he does not cover it when the vessel is completely filled; if he does not completely fill the vessel, when he has collected all he wants. When has this been said? When he brings it to market. But if he brings it to his house, he may eat snacks from it until he reaches his house. Dried pomegranate cells, raisins, and carob when he makes them into a pile. Onions when they are cleaned, if he does not clean when he makes them into a pile. Grain when it is in smooth piles, if he does not smoothe when he makes it into a pile. Legumes when they are sifted, if he does not sift when he makes smooth piles. Even though he made smooth piles, he may take from the broken ones, from the sides, and from what is in the chaff and eat. Wine after he cleaned it¹²⁶. Even after he cleaned it he may collect from the upper part of the winepress or the pipe¹²⁷ and drink. Oil after it descended into the barrel. Even after it descended, he may take from the press, the weight, and between the beams¹²⁸ and put it on a pizza or into a bowl but he should not add it to a hot pan or pot¹²⁹. Rebbi Jehudah says, he may put it anywhere except into anything containing vinegar or fish sauce. footnotes: ¹¹⁵ Since heave and tithes have to be given “from the threshing floor and the wine cellar” (Num ¹¹⁶ Since فقوس means a melon in Arabic, it is reasonable to explain פקס as Semitic “preparing a melon as food.”Oriental sources (Maimonides, Rabbenu Ḥananel) explain that the reference is to the fine hair (פקסוס) growing on very young melons, zucchini, and cucumbers. For Rashi (Beẓah ¹¹⁷ Maimonides and R. Ḥananel both explain that שלק is the technical term for watermelon corresponding to פקס for sweet melon, without connection to שלק “preserving by prolonged cooking.” Levy explains the word here as meaning: fully ripened by the sun. The Tosephta, 1:6, mentions cooking only for sweet melons, melopepones ¹²⁶ From the fermenting yeast and the membrane which formed on top of the fermenting wine. It is clear from the Tosephta quoted later that this cleaning comes after the removal of seeds and skins from the fermenting wine; the removal is called שׁוֹלֶה “fishing out”. ¹²⁷ Any fluid that is not in the fermentation vat will not be wine and, therefore, is not subject to tithes. ¹²⁸ Oil clinging to these places can never be stored; it is exempt from tithes. ¹²⁹ Cooking is an action that should come after storing. Therefore, cooking itself makes any produce liable to heave and tithing (cf. Halakhah 4:1). R. Jehudah disagrees and restricts the rule to cooking in a reacting medium. ###### Jerusalem Talmud Maasrot 1:4:2 [Jerusalem Talmud Maasrot 1:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:2) **הלכה:** מָאן דִּי יָרִים פֶּקְסוֹסֵיהּ מָאן דִּי יָרִים שֶׁלְקוֹקֵיהּ. הָיָה מְפַקֵּס רִאשׁוֹן רִאשׁוֹן וּמְשַׁלֵּק רִאשׁוֹן רִאשׁוֹן לֹא נִטְבְּלוּ עַד שֶׁיְפַקֵּס כׇּל צוֹרְכּוֹ וְיִשְלוֹק כׇּל צוֹרְכּוֹ. פִּיקֵּס וְשִׁילֵּק בִּרְשׁוּת הַהֶקְדֵּשׁ וּפְדָיוֹ אָגְדוֹ צִּינוֹק גָּדוֹל לַשָּׂדֶה. אֲבָל אִם אָגְדוֹ צִּינוֹק קָטוֹן לַשּׁוּק נִטְבָּל. רִבִּי עֶזְרָא בָּעֵי אֲדַיִין לֹא נִגְמְרָה מְלֶאכֶת הַשָּׂדֶה וְאַתְּ אָמַר הָכֵין. אֶלָּא כֵינִי אָגְדוֹ צִּינוֹק גָּדוֹל בַּשָּׂדֶה וְהוּא עָתִיד לְאוֹגְדוֹ צִּינוֹק קָטָן לַשּׁוּק נִטְבָּל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** When¹¹⁸, p. כג, S. Lieberman accepts the determination by H. Yalon that מאן in the Yerushalmi may have the meaning מִן “from the time that”. This sentence is one of his examples. It is possible to read the sentence: “[יפקס and ישלק mean:] he removes *peksos* and *šelqoq*.” its *peksos* is removed, when its *šelqoq*¹¹⁹ and *šelqoq* are the nouns corresponding to פקס, שלק meaning either small hairs or the remainder of the flower, cf. Note 116. is removed. “¹²⁰ When he continued removing *peksos* or *šelqoq*, it becomes *ṭevel* only when he finished with all he needs.” When he removed *peksos* or *šelqoq* when it was property of the Temple and redeemed it¹²¹, if he made a large bundle in the field¹²² is elliptic, not defective.. But if he made a small bundle for the market, it became *ṭevel*.” Rebbi Ezra¹²³ asked: The work on the field is not yet finished and you say so? But so it must be: If he made a large bundle in the field and he intends later to make it into small bundles for the market, it became *ṭevel*¹²⁴. footnotes: ¹¹⁸ In Hayerushalmi Kifshuto ¹¹⁹ Peksos ¹²⁰ Tosephta 1:5. There, the verb is מפקיץ instead of מפקס, a purely dialectal variant. The text supports the interpretation of Maimonides. ¹²¹ Temple property is exempt from heave and tithes. If, however, the yield of the Temple’s fields was redeemed at a stage when for fully profane produce no tithes were yet due, the tithes will become due as if it had been profane from the start. ¹²² Then no tithes are due until the produce is stored. The revision later shows that the baraita ¹²³ In the Rome ms: זעירא ר׳. ¹²⁴ Since he wants to sell without bringing his fruits first to the house, he would also sell if he finds a buyer on the field. Therefore, for him the harvest is completed. ###### Jerusalem Talmud Maasrot 1:4:3 [Jerusalem Talmud Maasrot 1:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:3) הָיְתָה כַלְכָּלָה אַחַת וּבְדַעְתּוֹ לְמַלְאוֹת אֶת חֶצְיָיהּ כֵּיוָן שֶׁמִּילֵּא חֶצְיָיהּ נִטְבְּלָה. בְּדַעְתּוֹ לְמַלְאוֹת אֶת כּוּלָּהּ לֹא נִטְבְּלָה עַד שֶׁיְּמַלֵּא אֶת כּוּלָּהּ. הָיוּ שְׁתַּיִם וּבְדַעְתּוֹ לְמַלְאוֹת שְׁתֵּיהֶן לֹא נִטְבְּלוּ עַד שֶׁיְמַלֵּא שְׁתֵיהֶן. בְּמַה דְבָרִים אֲמוּרִים בְּמוֹלִיךְ לַשּׁוּק. אֲבָל בְּמוֹלִיךְ לְבֵיתוֹ אוֹכֵל מֵהֶן עֲרַאי עַד שֶׁהוּא מַגִּיעַ לְבֵיתוֹ. מַה בֵּין הַמּוֹלִיךְ לַשּׁוּק. מַה בֵּין הַמּוֹלִיךְ לְבֵיתוֹ. בְּשָׁעָה שֶׁהוּא מוֹלִיךְ לְבֵיתוֹ בְּדַעְתּוֹ הַדָּבָר תֵָּלוּי. וּבְשָׁעָה שֶׁהוּא מוֹלִיךְ לַשּׁוּק לא בְדַעְתּוֹ הַדָּבָר תָּלוּי בְּדַעַת הַלְּקוּחוֹת הַדָּבָר תָּלוּי שֶׁמָּא יִמְצָא לְקוּחוֹת וְנִטְבְּלוּ מִיַּד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “If he had one basket and he intended to fill half of it, it became *ṭevel* once it was half filled. If he intended to fill it completely, it does not become *ṭevel* until it is completely filled. If there were two and he intended to fill both of them, they do not become *ṭevel* until he filled both of them. When has this been said? When he brings it to market. But if be brings it to his house, he may eat snacks from it until he reaches his house.¹²⁵ from a collection that has not come down to us. The paragraph has been explained in Note 115.” What is the difference between him who brings to market and him who brings to his house? When he brings to his house, it depends on his intention. But if he brings to market, it does not depend on his intention but on that of his customers. Maybe he will find a customer; therefore, it becomes *ṭevel* immediately. footnotes: ¹²⁵ A baraita ###### Jerusalem Talmud Maasrot 1:4:4 [Jerusalem Talmud Maasrot 1:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:4) תַּנֵּי מִשֶּׁיַּעֲמִיד עֲרֵימָה בְּרֹאשׁ גַּגּוֹ. רִבִּי יוֹנָה בָּעֵי הָא בַשָּׂדֶה לֹא. אָמַר רִבִּי חִינְנָא דְּרוּבָּהּ אָתָא אֵימוֹר לָךְ אֲפִילוּ מִשֶּׁיַּעֲמִיד עֲרֵימָה בְּרֹאשׁ גַּגּוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated: When he makes a pile on his roof top. Rebbi Jonah asked: Therefore, not on his field? Rebbi Ḥinena said, it tells you something additional: even if he makes a pile on his roof top¹³⁰. footnotes: ¹³⁰ One cannot make a pile on the roof without bringing the fruits to the house. Nevertheless, if the intention is to dry the fruits, they become subject to tithes only when the dried raisins or pomegranates are stored. ###### Jerusalem Talmud Maasrot 1:4:5 [Jerusalem Talmud Maasrot 1:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:5) הַבְּצָלִים מִשֶּׁיְּפַקֵּלוּ. מִן דוּ יָרִים פּוֹדַגְרָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Onions when they are cleaned,” when he removes what is clinging to them¹³¹ Chapter 3, Note 71.. footnotes: ¹³¹ The reading פודגרה “podagra, gout” of the Leyden ms. and the Venice print makes no sense, neither does the Rome ms.’s איגורה “stone heap”. The translation follows R. M. Margalit in reading פורגרה, cf. Peah ###### Jerusalem Talmud Maasrot 1:4:6 [Jerusalem Talmud Maasrot 1:4:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:6) תְּבוּאָה מִשֶּׁיִּתְמָרֵחַ. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יוֹחָנָן מִן דוּ יְשַׁפֵּר אַפּוֹי דִכְרֵיהּ. וְהָא תַנִּי רִבִּי יַעֲקֹב בַּר סִיסַיי מֵאֵימָתַי הוּא תוֹרֵם אֶת הַגּוֹרֶן מִשֶׁתֵּיעָקֵר הָאֵלָה. כָּאן בְּשֶׁיֵּשׁ בְּדַעְתּוֹ לִמָרֵחַ. וְכָאן בְּשֶׁאֵין בְּדַעְתּוֹ לִמָרֵחַ. תַּנֵּי אֲבָל כּוֹבֵר הוּא מִקְּצָת וְתוֹרֵם מִן הַכָּבוּר עַל שֶׁאֵינוֹ כָבוּר. אָמַר רִבִּי אִילָא שֶׁכֵּן דֶּרֶךְ בַּעֲלֵי בָּתִים לִהְיוֹת מַכְנִיסִין לְתוֹךְ בָּתֵּיהֶן. מַאי טַעֲמָא וְהָאֲלָפִים וְהָעֲיָירִים עוֹבְדֵי הָאֲדָמָה בְּלִיל חָמִיץ יֹאכֵלוּ. כָּבַר בִּרְשׁוּת הַהֶקְדֵּשׁ וּפְדָיוֹ מֵאַחַר שֶׁהוּא יָכוֹל לוֹכַל מִמֶּנּוּ עֲרַאי. וְעַכְשָׁיו שֶׁאֵינוֹ יָכוֹל לוֹכַל מִמֶּנּוּ עֲרַאי כְּמִי שֶׁעָשָׂה מַעֲשֶׂה בִּרְשׁוּת הַהֶקְדֵּשׁ וְהוּא חַיָיב. הָתִיב רִבִּי חִינְנָא וְהָתַנֵּי שִׁילָּה וְקִיפָּה בִּרְשׁוּת הַהֶקְדֵּשׁ פָּטוּר. אָמַר רִבִּי יוּדָן תַּמָּן אֵי אֵיפְשַׁר לוֹ שֶׁלֹּא יִכְבּוֹשׁ וּשֶׁלֹּא לִשְלוֹק. בְּרַם הָכָא אֵיפְשַׁר לוֹ שֶׁלֹּא לְמָרֵחַ. דְּאָמַר רִבִּי אִילָא וְהָאֲלָפִים וְהָעֲיָירִים וכו׳. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Grain when it is in smooth piles.” Rebbi Ḥanania in the name of Rebbi Joḥanan: When he straightens his heap. But did not Rebbi Jacob ben Sisin¹³² Chapter 4, Note 121. state: “When does he start to give heave from his threshing floor? When he removes the pitchfork¹³³ 3:11. For the definition of אלה as “pitchfork”, used to turn around the grain, cf. S. Lieberman, *Tosephta ki-fshutah*, p. 327..” Here, when he intends to smoothe, there if he did not intend to smoothe. It was stated¹³⁴ 3:11.: “He sifts part and gives heave from the sifted part for what is not sifted.” Rebbi Ila said, for this is the way of householders to bring it into their houses. What is the reason? (*Is*. 30:24) “The bulls and young donkeys which work the soil will eat sour mix¹³⁵.” If he sifted [grain] dedicated to the Temple and then redeemed it; since he was able to eat from it as a snack and now he cannot eat, it is as if he did it with the permission of the Temple and he is obligated¹³⁶ *Batra* 6:2, cf. *Kilaim* Chapter 2, Note 1), sifting brings an exemption only if done by Temple personnel, not by another person.. Rebbi Ḥinena objected: Did we not state¹³⁷, “if he took out and cleaned what was dedicated to the Temple, he is free?” Rebbi Yudan said¹³⁸ Chapter 7, Note 170., there it is not impossible for him not to preserve or not to cook a long time¹⁴⁰. But here it is impossible for him not to smooth it, as Rebbi Ila said, the bulls and young donkeys, etc.¹⁴¹ footnotes: ¹³² Usually called R. Jacob bar Sisi; cf. Berakhot ¹³³ Tosephta Terumot ¹³⁴ Tosephta Terumot ¹³⁵ The argument is from the end of the verse which was not quoted: “Which had been winnowed with shovel and fork.” ¹³⁶ The argument is elliptic. If a person dedicated his crop to the Temple and then redeemed it, if the dedication was of grain on the stalk and the redemption was after that grain was threshed and sifted, the completion of the work on the harvest was while the grain was the Temple’s and, therefore, the grain is exempt from heave and tithes. However, if the grain was dedicated threshed and redeemed sifted, since sifting is not done with commercial grain where a certain amount of impurities is permitted (Mishnah Baba ¹³⁷ Tosephta 1:7, speaking of wine dedicated when in the fermenting vat. ¹³⁸ The argument of R. Yudan is from Halakhah 4:1; there, the language is easier to understand since he uses only איפשר “impossible”. Yerushalmi אֵיפשר “impossible”, contracted from אי אפשר, is not Babylonian and modern Hebrew אֶפשר “possible”; cf. Peah ¹⁴⁰ Mishnah 4:1 speaks of a person who preserves somebody else’s produce possibly without the owner’s consent. ¹⁴¹ Since they certainly will eat unsifted grain, sifting in general is unimportant for determining the point when heave and tithes are due. ###### Jerusalem Talmud Maasrot 1:4:7 [Jerusalem Talmud Maasrot 1:4:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:7) תְּנָן אֲבָל קוֹלֵט הוּא מִתַּחַת הַכְּבָרָה וְאוֹכֵל. רַב חִסְדָּא אָמַר שֶׁהֵן מְחוּסָּרִין לָרוּחַ. רִבִּי אִילָא בְשֵׁם רִבִּי יָסָא שֶׁהֵן מְחוּסָּרִין נִיחָה. וְהָתַנִּינָן הַיַּיִן מִשֶּׁיְּקַפֶּה. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין נִיחָא. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין לְרוּחַ מְחוּסָּר הוּא בִשְׁמָרָיו. הָתִיב רִבִּי בִנְיָמִין בַּר גִּידוּל וְהָא תַנִּינָן הַשֶׁמֶן מִשֶּׁיֵּרֵד לָעוּקָה. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין נִיחָא. מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין לְרוּחַ מְחוּסָּר הוּא לְהַצִּיל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** We have stated¹⁴²: “But he collects from under the sieve and eats.” Rav Ḥisda said, because it misses the action of the wind¹⁴³. Rebbi Ila in the name of Rebbi Yasa: It misses rest¹⁴⁴. But did we not state: “Wine after he cleaned it?” For him who says because it misses rest [it is understandable]¹⁴⁵. For him who says because it misses the action of the wind, it still misses [removal of] its yeast. Rebbi Benjamin ben Gidul objected: Did we not state: “Oil after it descended into the barrel?” For him who says because it misses rest [it is understandable]. For him who says because it misses the action of the wind, it still misses clearing up¹⁴⁶. footnotes: ¹⁴² Tosephta 1:6 a similar formulation, referring to legumes. The Rome ms. has תני instead of תנן which at least in Babylonian style is required for a tannaїtic statement which is not a Mishnah. When legumes (peas or beans) are sifted, if one grabs some peas in the air, they are permitted as snack without tithing. ¹⁴³ The sieve will retain coarse impurities, the wind will carry away light impurities. Therefore, taking peas directly under the sieve is taking before the processing of the harvest is finished. ¹⁴⁴ Processing is only finished if all legumes are at rest in some pile. ¹⁴⁵ In both cases where this argument occurs a word fell out because it looked like a duplication: מָאן דְּאָמַר שֶׁהֵן מְחוּסָּרִין נִיחָה נִיחָא. “For him who says because it misses [rest] (Hebrew root נוח), it is understandable (Aramaic root ניח).”The objection is from the statement of the Mishnah that one may take wine from the funnel leading from the press to the vat, which corresponds to taking peas when they fall down from the sieve. ¹⁴⁶ Following R. Eliahu Fulda, deriving הציל from the root צלל “to become (optically) clear”, not from נצל “to save”. ###### Jerusalem Talmud Maasrot 1:4:8 [Jerusalem Talmud Maasrot 1:4:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:8) הָיָה אוֹכֵל וַחֲשֵׁיכָה לֵילֵי שַׁבָּת אוֹ שֶׁנְּתָנוֹ לְאָדָם אַחֵר לֹא נִטְבָּל. רִבִּי יִרְמְיָה סָבַר מֵימַר בְּנָתוּן בַּחֲמִיטָה וּבְתַמְחוּי אֲבָל בְּנָתוּן בִּצְלוֹחִית נִטְבָּל. אָמַר רִבִּי יוֹסֵי אֲפִילוּ נָתוּן בִּצְלוֹחִית לֹא נִטְבָּל. אָמַר לֵיהּ רִבִּי יִרְמְיָה וְאֵין שַׁבָּת טוֹבֶלֶת. אָמַר לֵיהּ וְאֵין מֶקַח טוֹבֵל. אָמַר לֵיהּ כְּהַהִיא דְאָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוֹנָה רִבִּי זְעִירָא בְשֵׁם רִבִּי לָעְזָר אַף מַה שֶׁבְּלָגֵין לֹא נִטְבָּל מִפְּנֵי שֶׁהוּא עָתִיד לְהַחֲזִירוֹ בִּדְבַר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. חֵיְילֵיהּ דְּרִבִּי יִרְמְיָה מִן הָדָא. וְעוֹד אָמַר רִבִּי לִיעֶזֶר עוֹמֵד אָדָם הוּא עַל הַמּוּקְצֶה עֶרֶב שַׁבָּת בַּשְּׁבִיעִית וְאוֹמֵר מִכָּן אֲנִי אוֹכֵל לְמָחָר. לֹא אָמַר אֶלָּא בַּשְּׁבִיעִית הָא שְׁאָר שְׁנֵי שָׁבוּעַ לֹא. מָה עָבַד לֵיהּ רִבִּי יִרְמְיָה לְהַחֲזִירוֹ לִמְקוֹמוֹ אֵי אַתְּ יָכוֹל שֶׁהוּא עוֹשֶׂה מוּקְצֶה לְפִיכָךְ נִטְבָּל. מַתְנִיתָא פְלִיגָא עַל רִבִּי יִרְמְיָה אֵין עֲרַאי לְשַׁבָּת. פָּתַר לָהּ וּבִלְבַד דָּבָר שֶׁיֵּשׁ לוֹ מוּקְצֶה. עַל דַּעְתֵּיהּ דְּרִבִּי יִרְמְיָה לֹא שַׁנְיָיא הִיא דָּבָר שֶׁיֵּשׁ לוֹ מוּקְצֶה הִיא דָּבָר שֶׁאֵין לוֹ מוּקְצֶה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “If he was eating¹⁴⁷. 16:5), no food on the Sabbath can have the legal status of a casual snack, as formulated later in this paragraph. Therefore, one would assume that at nightfall all produce automatically becomes subject to heave and tithes and will be forbidden as food since no heave or tithes may be declared on the Sabbath. The formulation of the Tosephta, 1:8, is: “If he ate Friday evening and had leftovers, after nightfall it remains permitted.” Similarly, transfer of property in general presupposes completion of processing and requires heave and tithes. The exemption given here refers only to leftovers of snacks. In the Tosephta it is stated explicitly that these leniencies do not apply if it was clear from the start that the quantities were so large that the person could not finish eating his snack. when night fell Friday evening or when he gave it to another person it did not become *ṭevel*.” Rebbi Jeremiah wanted to say, when it¹⁴⁸ was put on pitta bread or into a bowl, but when it was in a flask¹⁴⁹ it became *ṭevel*¹⁵⁰,” a clear scribal error.. Rebbi Yose said, even in a flask it did not become *ṭevel*. Rebbi Jeremiah said to him, does not the Sabbath create *ṭevel*? He answered him, does not buying create *ṭevel*? He retorted, following what Rebbi Yose said in the name of Rebbi Zeїra, Rebbi Jonah, Rebbi Zeїra in the name of Rebbi Eleazar, even what is in a flask did not become *ṭevel*, in case it was not fully processed, since he would in the end return it¹⁵¹. The strength of Rebbi Jeremiah is from the following¹⁵² 4:7.: “In addition, Rebbi Eliezer said a person may stand near the *muqẓeh*⁸⁴ is transferred (regarding the rules of Sabbath and holidays) to denote anything unusable which, therefore, may not be moved on the Sabbath or the holiday.} on a Friday of a Sabbatical year and say, from here I shall eat tomorrow.” He mentioned only the Sabbatical year; that exludes the other years of the Sabbatical cycle¹⁵³ were not yet removed from there; the processing was not yet finished.. How does Rebbi Jeremiah argue about this? You cannot return it to its place as *muqẓeh*¹⁵⁴, therefore it creates *ṭevel*. A *baraita* disagrees with Rebbi (Jeremiah)¹⁵⁵ spells out the position of R. Jeremiah. One may conjecture that a common *Vorlage* of both mss. was copied from a text in which the name was simply given as ר״י which was wrongly read as ר̇ ירמיה. In copies of the Babli, ר״י can only mean R. Jehudah, R. Yose, or R. Joḥanan.: There are no snacks on the Sabbath. He explains it, anything that has *muqẓeh*¹⁵⁴. In the opinion of Rebbi Jeremiah, whether it has *muqẓeh* or does not have *muqẓeh*. footnotes: ¹⁴⁷ A snack of produce not subject to heave and tithes. Since for the Sabbath it is a biblical commandment to “prepare what one brings” (Ex ¹⁴⁸ The examples show that now one speaks of olive oil, mentioned in Mishnah 6. ¹⁴⁹ The usual vessel to keep cooking oil. ¹⁵⁰ The Rome ms. has “did not become ṭevel ¹⁵¹ To be fully processed. ¹⁵² Mishnah Beẓah ⁸⁴ This is the place where cut-up (קצה) figs are left to ferment to be made into fig cakes. {Since during the fermentation process the figs are inedible, the term muqẓeh ¹⁵³ The figs, grapes, or pomegranates in the muqzeh ¹⁵⁴ If after drying it is edible, the processing is finished. ¹⁵⁵ This is the reading in both mss., but it must be רבי יוסי since the baraita ¹⁵⁴ If after drying it is edible, the processing is finished. ###### Jerusalem Talmud Maasrot 1:4:9 [Jerusalem Talmud Maasrot 1:4:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:9) רִבִּי מָנָא בָּעֵי הָיְתָה צְלוֹחִית מְלֵיאָה וּנְתוּנָה בֵּין פַּצִּים לַחֲבֵירוֹ נִטְבְּלָה אוֹ מֵאַחַר שֶׁהִיא נְתוּנָה בְמָקוֹם שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ לֹא נִטְבְּלָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Mana asked: If it was a full flask put between two beams it became *ṭevel* or maybe since it was deposited at a place where processing was not finished it did not become *ṭevel*¹⁵⁶? footnotes: ¹⁵⁶ This refers to the statement in Mishnah 6 that oil between the beams of the oil press is not subject to tithes. The question is not answered, probably because the answer is obvious that oil in a flask is not oil clinging to any part of the oil press. ###### Jerusalem Talmud Maasrot 1:4:10 [Jerusalem Talmud Maasrot 1:4:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:10) עַד הֵיכָן רִבִּי יוּדָה בַּר פָּזִי רִבִּי סִימוֹן בְּשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה עַד כְּדֵי שֶׁיְּהֵא נְתוּן יָדוֹ לְתוֹכָהּ וְהִ[י]א נִכְוֵית. הַכֹּל מוֹדִין בְּכֶלִי שֵׁינִי שֶׁהוּא מוּתָּר. מַה בֵין כֶּלִי רִאשׁוֹן מַה בֵין כֶּלִי שֵׁינִי. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן כָּאן הַיָּד שׁוֹלֶטֶת. וְכָאן אֵין הַיָּד שׁוֹלֶטֶת. אָמַר רִבִּי יוֹנָה כָּאן וְכָאן אֵין הַיָּד שׁוֹלֶטֶת אֶלָּא עָשׂוֹ הַרְחֵק לְכֶלִי רִאשׁוֹן וְלֹא עָשׂוֹ הַרְחֵק לְכֶלִי שֵׁינִי. אָמַר רִבִּי מָנָא הָהֵן פִּינְכָּא דְאוֹרִיזָא מְסַיֵיעַ לְאַבָּא הָהֵין פִּינְכָּא דִגְלוֹסָא מְסַיֵיעַ לְאַבָּא דְּאַתְּ מְפַנֵּי לֵיהּ מִן אָתָר לְאָתָר וְעוֹד כְּדוֹן הוּא רָתַח. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ¹⁶¹ Chapter 3, in the discussion of Mishnah 5: “If a (still hot) samowar was emptied, one may not fill it (on the Sabbath) with water to heat the water but one may fill it with (a large quantity of) water to make the water lukewarm.” The problem is, what larger category of vessel does the samowar represent regarding cooking on the Sabbath? For that category it will then be forbidden to use untithed oil as specified in our Mishnah. How far? Rebbi Jehudah bar Pazi, Rebbi Simon, in the name of Rebbi Yose bar Ḥanina: Unless he would burn his hand if he put it in¹⁶² 40b), the vessel is forbidden if היד סולדת בו, the hand jumps off (or trembles) when it touches. One may assume that Galilean שולטת “rules over”, which had lost the /*š*/, sounded in Babylonian ears like Biblical (*Job* 6:10) סוֹלדת “trembles”. This required a switch between “permitted” (if שולטת) and “forbidden” (if סולדת).. Everybody agrees that a second vessel¹⁶³ disagree on the technicalities of turning cold water into lukewarm. is permitted. What is the difference between first and second vessels? Rebbi Yose bar Abun said, here the hand holds, there the hand does not hold. Rebbi Jonah said, in both cases the hand does not hold but they decreed removal for a first but not a second vessel¹⁶⁴. Rebbi Mana said, that platter of rice supports my father¹⁶⁵, that platter of grits supports my father since you remove it from place to place and it is still boiling¹⁶⁶. footnotes: ¹⁶¹ This and the next three sections are copied from Šabbat ¹⁶² In the Babli (e. g., Šabbat ¹⁶³ A vessel into which the hot food was poured. According to Rashi, a “first vessel” is one whose walls heat the food, a “second vessel” one whose walls are heated by the food, as, e. g., a thermos bottle. “Permitted” here means that cold water or food can be put into it without restriction. “Everybody” is R. Meїr and R. Jehudah who in the Halakhah in Šabbat ¹⁶⁴ In his opinion, once the fire under the samowar is extinguished there cannot be any biblical prohibition of cooking; the entire Mishnah is rabbinic. ¹⁶⁵ R. Jonah. ¹⁶⁶ Being far from the fire, it is no longer a “first vessel”. ###### Jerusalem Talmud Maasrot 1:4:11 [Jerusalem Talmud Maasrot 1:4:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:11) מַהוּ לִיתֵּן תַּבְלִין מִלְּמַטָּן וְלַעֲרוֹת עֲלֵיהֶן מִלְּמַעֲלָן. רִבִּי יוֹנָה אָמַר אָסוּר וְעִירוּי כִּכְלִי רִאשׁוֹן הוּא. חֵיילֵיהּ דְּרִבִּי יוֹנָה מִן הָדָא אֶחָד שֶׁבִּישֵּׁל בּוֹ וְאֶחָד שֶׁעִירֶה לְתוֹכוֹ רוֹתֵחַ. וְכָא הוּא אָמַר הָכֵין. אָמַר רִבִּי יוֹסֵי תַּמָּן כְּלִי חֶרֶס בּוֹלֵעַ. תַּבְלִין אֵינָן מִתְבַּשְּׁלִין. הָתִיב רִבִּי יוֹסֵי בֵּירִבִּי בּוּן וְהָתַנֵּי אַף בִּכְלֵי נְחוֹשֶׁת כֵּן. אִית מֵימַר כְּלִי נְחוֹשֶׁת בּוֹלֵעַ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** May one put spices at the bottom and pour¹⁶⁷ 3:6: “One may not put spices into a hot pan or a pot taken from the fire, but one may put them on a plate or a bowl.” This is similar to using oil as described in Mishnah 7 here. on them from above? Rebbi Jonah said, it is forbidden and pouring acts as first vessel. The force of Rebbi Jonah comes from this¹⁶⁸ 11:7. *Lev*. 6:21 precribes that pottery vessels after being used to cook a *ḥaṭṭat* sacrifice must be broken and metal vessels cleansed and washed. The Mishnah explicitly includes pouring hot water in the biblical definition of “cooking”.: “Both vessels used for cooking or into which it was poured boiling.” (And here, you say so?)¹⁶⁹ text and is out of place here. Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked¹⁷⁰ 1–16, pp. 404–407, New York 1991.. Rebbi Yose bar Rebbi Abun objected: Did we not state¹⁷¹, *Pereq* 7(1). The argument is that *Lev*. 6:21 reads a passive “a pottery vessel in which something has been cooked”, not “in which one cooked”. This is taken to mean that one cooks *in*, not *by* the vessel. In that case, the vessel is really “second vessel” (cf. Note 163) since its walls do not transfer heat to the meat being cooked. The only case one can think of is pouring boiling water into the vessel. Since the argument of R. Yose does not work for metal pots, R. Jonah is justified., “the same holds for brass vessels.” Can one say that brass vessels absorb? footnotes: ¹⁶⁷ Boiling water. Is this cooking on the Sabbath and cooking in the sense of Mishnah 7 here? The question arises because of Mishnah Šabbat ¹⁶⁸ Mishnah Zebaḥim ¹⁶⁹ This sentence is missing in the Šabbat ¹⁷⁰ It is generally agreed that pottery must be broken because it absorbs particles from the sacrifice which on the following day become forbidden. Cf. J. Milgrom, Leviticus ¹⁷¹ Sifra Ẓaw ###### Jerusalem Talmud Maasrot 1:4:12 [Jerusalem Talmud Maasrot 1:4:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:12) מַהוּ לְהַעֲרוֹת עִם הַקִּילוּחַ. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי הִילֵּל מַחְלוֹקֶת רִבִּי יוֹנָה וְרִבִּי יוֹסֵי. רִבִּי יִצְחָק בַּר גּוּפְתָּה בָּעֵי קוֹמֵי רִבִּי מָנָא עָשָׂה כֵן בַּשַּׁבָּת חַיָיב מִשּׁוּם מְבַשֵּׁל. עָשָׂה כֵן בְּבָשָׂר בְּחָלָב חַיָיב מִשּׁוּם מְבַשֵּׁל. אָמַר לֵיהּ כַּיי דְּאָמַר רִבִּי זְעִירָא אֵי זֶהוּ חָלוּט בָּרוּר כָּל שֶׁהָאוֹר מְהַלֵּךְ תַּחְתָּיו. וָכָא אֵי זֶהוּ תַּבְשִׁיל בָּרוּר כָּל שֶׁהָאוֹר מְהַלֵּךְ תַּחְתָּיו. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Can one pour in from a stream¹⁷⁴? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta¹⁷⁵ asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk¹⁷⁶. 23:19, 34:26, *Deut*. 14:21) with emphasis on cooking., is he guilty because of cooking? He said to him, parallel to what Rebbi Zeїra said, what is certainly a dumpling¹⁷⁷? Only if fire burned underneath it. So here also, what is certainly a cooked dish? Only if fire burned underneath it¹⁷⁸. footnotes: ¹⁷⁴ If boiling water was poured in a stream coming from a vessel much higher than the receiving one, do we say that the water in the receiving pot is certainly no longer boiling? ¹⁷⁵ A fifth generation Galilean Amora who is only mentioned for his questions to R. Mana. ¹⁷⁶ The prohibition of combining milk and meat together is given three times (Ex ¹⁷⁷ Flour balls cooked in boiling water. ¹⁷⁸ Pouring hot water over food on the Sabbath or pouring boiling milk over meat not over the fire are rabbinical prohibitions. ###### Jerusalem Talmud Maasrot 1:4:13 [Jerusalem Talmud Maasrot 1:4:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:4:13) עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה מֶלַח כַּצִּיר יַיִן כַּחוֹמֶץ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** In the opinion of R. Jehudah, salt is like fish sauce and wine like vinegar¹⁷⁹. footnotes: ¹⁷⁹ Both in the Mishnah here and in Sabbath 3:5, R. Jehudah holds that vinegar and fish sauce cure and, therefore, act as if cooking. ###### Jerusalem Talmud Maasrot 1:5:1 [Jerusalem Talmud Maasrot 1:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:5:1) **משנה:** הַעִיגוּל מִשֶּׁיַּחֲלִיקֶינּוּ. מַחֲלִיקִין בִּתְאֵינִים וּבָעֲנָבִים שֶׁל טֵבֵל. רִבִּי יְהוּדָה אוֹסֵר. הַמַּחֲלִיק בָּעֲנָבִים לֹא הוּכְשַׁר. רִבִּי יְהוּדָה אוֹמֵר הוּכְשַׁר. וּגְרוֹגְרוֹת מִשֶּׁיִּדּוֹשׁ וּמְגוֹרָה מִשֶּׁיְעַגֵּל. הָיָה דָשׁ בֶּחָבִית וּמְעַגֵּל בַּמְּגוֹרָה נִשְׁבְּרָה הֶחָבִית וְנִפְתְּחָה הַמְּגוֹרָה לֹא יֹאכַל מִמֶּנּוּ עֲרַאי. רִבִּי יוֹסֵי מַתִּיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** The round fig cake when he smoothes it¹⁸⁰. One may smoothe *ṭevel* figs and grapes, Rebbi Jehudah forbids it¹⁸¹. If one smoothes grapes they are not prepared¹⁸² Chapter 2, Note 141. Wine is one of the fluids preparing for impurity. R. Jehudah considers the juice pressed out from grapes or raisins as wine; the anonymous Tanna considers it as useless fluid (Maimonides) or as food, not juice (R. Ḥananel).; Rebbi Jehudah says, they are prepared. Dried figs when he presses them and in a bin if he planes with a roller. If, while he presses in an amphora or planes in a bin, the amphora broke or the bin collapsed, he may not eat from the contents as a snack¹⁸³, but Rebbi Yose permits it. footnotes: ¹⁸⁰ Maimonides translates by Arabic ימלּסה “he polishes it”, by rubbing with the palm of his hand. For the anonymous Tanna, the obligation of tithes starts with the beginning of the polishing action. ¹⁸¹ Since polishing is done by squeezing some juice out of the fruit, R. Jehudah considers this to be commercial use of the juice which requires prior taking of the heave. ¹⁸² Prepared for impurity of food-stuffs, cf. Demay ¹⁸³ Without tithing since by starting he activated the obligation of heave and tithes. ###### Jerusalem Talmud Maasrot 1:5:2 [Jerusalem Talmud Maasrot 1:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:5:2) **הלכה:** חֲנַנְיָה בְּרֵיהּ דְּרִבִּי יָסָא אָמַר מַה פְלִיגִין רִבִּי יוּדָה וְרַבָּנִין בְּטֵבֵל שֶׁנִּטְבַּל מִדִּבְרֵיהֶן. אֲבָל טֵבֵל שֶׁנִּטְבַּל דְּבַר תּוֹרָה אוּף רַבָּנִין מוֹדֵיי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Ḥananiah the son of Rebbi Yasa said, where do Rebbi Jehudah and the rabbis disagree¹⁸⁴ produce should be permitted.? If it is *ṭevel* by their words¹⁸⁵. But for *ṭevel* by biblical decree, the rabbis also will agree. footnotes: ¹⁸⁴ That working on ṭevel ¹⁸⁵ All the cases discussed in later chapters which trigger the duty of heave and tithes when the harvest is not yet stored when the biblical obligation starts; cf. Note 115. ###### Jerusalem Talmud Maasrot 1:5:3 [Jerusalem Talmud Maasrot 1:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:5:3) רִבִּי מָנָא אָמַר לֵיהּ סְתָם. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוֹחָנָן רִבִּי יוּדָן כְּדַעְתֵּיהּ וְרַבָּנִין כְּדַעְתּוֹן דְּתַנֵּי זַיִת שֶׁפִּיצְּעוֹ בְיָדַיִם מְסוֹאֲבוֹת לֹא הוּכְשְׁרוּ. לְסוֹפְגָן בְּמֶלַח הוּכְשְׁרוּ. לֵידַע אִם יֵשׁ בּוֹ מַיִם לֹא הוּכְשְׁרוּ. רִבִּי יוּדָן אָמַר הוּכְשְׁרוּ. רַבָּנִין אָמְרִין בְּמֵימָיו הוּא בוֹדֵק. רִבִּי יוּדָה אוֹמֵר בְּגוּפוֹ הוּא בוֹדֵק. וְהָכָא רַבָּנִין אָמְרִין בְּמֵימָיו הוּא מַחֲלִיק. רִבִּי יוּדָה בְּשֶׁיֵּשׁ שֶׁלּוֹ מַחֲלִיק. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Mana said it without attribution, Rebbi Abun [said it] in the name of Rebbi Joḥanan: Rebbi Jehudah stays with his opinion, the rabbis stay with their opinion¹⁸⁶, as we have stated¹⁸⁷ 10:11, Babli *Šabbat* 145a.: “Olives which somebody crushed with impure hands are not prepared¹⁸⁸ Chapter 2, Note 136., to let them soak up salt they are prepared¹⁸⁹, to know whether they contain sap they are not prepared; Rebbi Jehudah says they are prepared¹⁹⁰.” The rabbis say, he checks their sap. Rebbi Jehudah says, he checks their body. Here, the rabbis say he polishes with their sap, Rebbi Jehudah says, he polishes with what he has. footnotes: ¹⁸⁶ In the second part of the Mishnah, polishing raisin cakes. ¹⁸⁷ Tosephta Ṭahorot ¹⁸⁸ In the Babli: “prepared.” While olive oil is one of the fluids which prepare for impurity, for the Tannaїm of Yerushalmi and Tosephta the sap which oozes out of the broken olives is not oil and is discarded. For the Tanna of the Babli, breaking olives before pressing produces virgin oil. For unclean hands, cf. Demay ¹⁸⁹ In the Babli: “not prepared.” For Yerushalmi and Tosephta, the wetness of the olives is desirable since salt will not dissolve and enter the olives when they are completely dry. In addition, it is asserted that in this case the fluid has the status of oil since pickled olives are eaten for their oil. ¹⁹⁰ The three sources all have different formulations but they agree that checking whether the olives already contain oil does not turn the sap into oil since it is not collected, but for R. Jehudah it is oil. Similarly, the grape fluid used to glaze the raisin cake is not wine for the anonymous Tanna but is wine for R. Jehudah. ###### Jerusalem Talmud Maasrot 1:5:4 [Jerusalem Talmud Maasrot 1:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:5:4) רִבִּי אָמַר לְרִבִּי שִׁמְעוֹן בְּרֵיהּ עֲלֵה וְהָבֵא לָנוּ גְּרוֹגְרוֹת מִן הֶחָבִית. אָמַר לֵיהּ וְאֵינוֹ אָסוּר מִשּׁוּם מוּקְצֶה. אָמַר לֵיהּ וַאֲדַיִין אַתְּ לְזוֹ אֵין לָךְ אָסוּר מִשּׁוּם מוּקְצֶה אֶלָּא תְאֵנִים וַעֲנָבִים בִּלְבַד. אָמַר רִבִּי שְׁמוּאֵל בַּר סִיסָרְטַאי מִפְּנֵי שֶׁהֵן מַסְרִיחוֹת בֵּנְתַּיִים. רִבִּי זְעִירָא בָּעָא קוֹמֵי רִבִּי יָסָא לֹא מִסְתַּבְּרָא בְּאִילֵּין פְּצוּלַיָיה הֲוָה עוּבְדָא. אָמַר לֵיהּ אוּף אֲנָא סָבַר כֵּן. אָתָא רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רִבִּי יִצְחָק בַּר בִּיסְנָא בְשֵׁם רִבִּי יוֹחָנָן בְּאִילֵּין פְּצוּלַיָיא הֲוָה עוּבְדָא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ¹⁹² 4:1, fol. 62b. Rebbi said to his son Rebbi Simeon, climb up and bring us dried figs from the barrel. He said to him, is it not forbidden because of *muqzeh*⁸⁴ is transferred (regarding the rules of Sabbath and holidays) to denote anything unusable which, therefore, may not be moved on the Sabbath or the holiday.}? He retorted, are you still holding that? Nothing but figs and grapes can be forbidden because of *muqzeh*¹⁹³ 45a) this is a statement of Samuel in the tradition of R. Simeon ben Ioḥai.! Rebbi Samuel bar Sisarta: Because they stink in between. Rebbi Zeїra asked before Rebbi Assi: Is it not reasonable to hold that the case involved split dates¹⁹⁴. In the Babli (*loc*.*cit*.) Rebbi Simeon ben Rebbi is quoted asking Rebbi about the status of פצעילי, which are identical with פצילייא here.? He said to him, that is my opinion also. Rebbi Yose ben Rebbi Abun, Rebbi Isaac bar Bisna¹⁹⁵. Word missing in Venice print. in the name of Rebbi Joḥanan: The case involved split dates. footnotes: ¹⁹² The main place of this and the following paragraphs is Beẓah ⁸⁴ This is the place where cut-up (קצה) figs are left to ferment to be made into fig cakes. {Since during the fermentation process the figs are inedible, the term muqẓeh ¹⁹³ In the Babli (Šabbat ¹⁹⁴ Since Rebbi asked his son “to climb up”, the dried figs were still on the roof, the usual drying place for figs. Since the status of these figs was not checked before the holiday began, it is not clear whether it was known before the start of the Sabbath that the dried figs already had reached a state in which they were edible before the start of the holiday. But unripe (or never ripe) dates which are spread out on the roof to mature and become sweet never pass through a phase during which they are inedible. They would be a prime example for food left to dry which is never muqzeh ¹⁹⁵ Reading of the Rome ms. and the text in Beẓah ###### Jerusalem Talmud Maasrot 1:5:5 [Jerusalem Talmud Maasrot 1:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:5:5) אָמַר לֵיהּ אֵין לָךְ אָסוּר מִשּׁוּם מוּקְצֶה אֶלָּא תְאֵנִים וַעֲנָבִים בִּלְבַד. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ הָדָא דְתֵימָר לְעִנְיַין שַׁבָּת. אֲבָל לְעִנְיַין מַעְשְׂרוֹת כָּל הַדְּבָרִים יֵשׁ לָהֶן מוּקְצֶה. אָמַר רִבִּי יוֹסֵה מַתְנִיתָא אָמְרָה כֵן גְּרוֹגְרוֹת מִשֶּׁיִּדּוֹשׁ וּמְגוֹרָה מִשֶּׁיְעַגֵּל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “He said to him, nothing but figs¹⁹⁶. can be forbidden because of *muqzeh*!” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: that is, concerning the Sabbath. But concerning tithes, everything may pass through a stage of *muqzeh*. Rebbi Yose said, the Mishnah said so: “Dried figs when he presses them and in a bin if he planes with a roller.¹⁹⁷ is irrelevant for tithes. Similarly, any produce put out to dry is free from tithes until it is brought to its final storage.” footnotes: ¹⁹⁶ “And grapes” has fallen out by a scribal error; grapes are also mentioned in the parallel in Šabbat ¹⁹⁷ While dried figs can be used as soon as they are edible again, if he had the intention from the start to store the finished produce in an amphora or a bin, the treatment in a case of muqzeh ###### Jerusalem Talmud Maasrot 1:5:6 [Jerusalem Talmud Maasrot 1:5:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Maasrot/r/1:5:6) אָמַר רִבִּי יוֹחָנָן דִּבְרֵי שׁוֹנֶה רִאשׁוֹן לֹא הַתַּחְתּוֹן צָרִיךְ לָעֶלְיוֹן וְלֹא הָעֶלְיוֹן צָרִיךְ לַתַּחְתּוֹן. דִּבְרֵי שׁוֹנֶה אַחֲרוֹן צָרִיךְ לָעֶלְיוֹן וְלֹא הָעֶלְיוֹן צָרִיךְ לַתַּחְתּוֹן. אָמַר רִבִּי לָעְזָר דְּרִבִּי מֵאִיר הִיא. אָמַר לֵיהּ דְּלֹא תִיסְבּוֹר מֵימַר סְתָמָא דְּרִבִּי יוֹסֵי הִיא הֲלָכָה כִסְתָמָה. לְפוּם כֵּן צָרִךְ מֵימַר דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר וְרִבִּי יוֹסֵי הֲלָכָה כְּרִבִּי יוֹסֵי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joḥanan said: The words of the first teacher imply that neither does the bottom need the top nor the top the bottom¹⁹⁸. The words of the last teacher, [the bottom] needs the top but not the top the bottom¹⁹⁹. Rebbi Eleazar said, that is Rebbi Meїr’s. He said to him, that you should not think to say it is an anonymous opinion and, against Rebbi Yose, practice follows the anonymous opinion. Therefore, one needs to say that this is Rebbi Meїr’s and between Rebbi Meїr and Rebbi Yose practice follows Rebbi Yose²⁰⁰ 3:16) treats this statement as a disagreement between Rebbis Joḥanan and Eleazar and holds that practice follows the anonymous teacher.. footnotes: ¹⁹⁸ This refers to the disagreement between the anonymous Tanna and R. Yose about dried figs being pressed into an amphora. The first Tanna holds that the start of pressing brings on the obligation of tithes since there is no longer any processing involved. ¹⁹⁹ This sentence is corrupt in both mss.; the complete sentence is only paraphrased by R. Simson. R. Isaac Simponti has a complete sentence which, however, does not seem to be correct. The argument can best be reconstructed from Tosephta 1:11: “If, while he presses into an amphora or planes in a bin, the amphora broke or the bin collapsed, he may not eat from the contents as a snack, but Rebbi Yose permits it because the bottom needs the top.” R. Yose holds that pressing dried figs into an amphora is processing, that pressed figs are different from loose dried figs and, therefore, the end but not the start of the operation counts for tithes. ²⁰⁰ Maimonides in his Commentary and his Code (Ma‘aser